THERE  can  be  no 
hope  of  progress  or 
freedom  for  tKe 
people  without  the  un- 
restricted and  complete 
enjoyment  of  the  right 
of  free  speech,  free  press 
and   peaceful  assembly. 

Gift  of 
IRA  B.  CROSS 


GIFT  OF 


V 


~r\ 


V!> 


ir 


THOUGHTS  ON  THINGS 
PSYCHIC 


THOUGHTS  ON 

THINGS 

PSYCHIC 


BY 

Walter     Winston     Kenilworth 

!1 
AUTHOR    OF 
"Psychic  Control  Through  Self-Knowledge" 
&  c  .  ,     &  c  . 


R 


Fenno     &     Company 

NEW       YORK 


"Bp(r-3-? 


Copyright  1911, 
By  K.  F.  FENNO  &  COMPANY 


Thoughts  on   Things  Psychic 


CONTENTS 


PAGE 

The  Theory  of  "a  Lost  Soul" i 

The  Presence  of  the  Ideal " 

The   Enrichment   of    Personality 9 

The  Abyss   of   Spirit 24 

Darkness  and  Light ^° 

Reflections ^J 

The  Harbor  of  Wisdom 4^ 

Thoughts  on  Things  Psychic 4^ 

Moral    Truths ••••••. % 

Psychic  Values  and  Spiritual  Consciousness 75 

Meditations J^4 

Emphasis  in  Religion t "Z 

"Strength" 44 

The  Unity  of  Life Jfi 

The  Consciousness  of  Reality i54 

Masks ]ll 

The  Value  in  Life J57 

Our   Relations   to    others ^y\ 

Possibilities l^ 

The  Infinite •••••: yji 

The  Rise  of  the  Profounder  Emotions 172 

The  Spirit  of  Womanhood I70 

Night   and   Resurrection i°4 

Vibration J°^ 

Death ^ Ill 

Truth ^99 

"Morituri  Te  Salutant" 204 

Instinct— Intuition— Inspiration     207 

The  Subject  and  the  Object  Mind 210 

Pregnant    Truths 214 

The  Appeal  of  Mysticism 210 

Karma    Relations Z.* ' ' "  V'-^-.i ??^ 

Some  Thoughts  on  an  Understanding  of  Life 223 


4G2778 


THOUGHTS  ON  THINGS 
PSYCHIC 


THE  THEOEY  OF  "A  LOST  SOUL.'' 

Even  in  theological  misconceptions  there  are 
grains  of  truth.  The  idea  of  hell  and  eternal 
punishment  of  ^^lost  souls''  obtains  in  most  re- 
ligions. Though  the  idea  is  largely  due  to  racial 
hypochondria,  it  contains  elements  of  truth. 
Evil  is  followed  by  evil.  Man  has  believed  that 
as  moral  laxity  was  in  direct  violation  to  the  re- 
vealed laws  of  an  infinite  personal  god,  the 
transgression  must  be  followed  by  infinite,  eter- 
nal punishment;  such  has  been  the  dogma  of 
theology.  Philosophy,  however,  corrects  the 
argument  of  theology.  It  has  dismissed  the 
conception  of  infinite  torture  for  a  finite  act. 
It  has  modified  the  theory  of  a  personal  god. 

Hell  is  not  a  pit  of  darkness  visible  and  of 
everlasting  fire.  The  religious  imagination  has 
suffered  psychical  delusions.  It  has  been  work- 
ing overtime  in  the  zealous  effort  of  bringing 
truth  into  closer  proximity  to  the  mind  through 
1 


The  Theory  of  "a  Lost  Soul" 

symbolism.     The  fate  of  a  ^^lost  soul"  is  really 
worse  than  the  imagination  can  picture. 

According  to  spiritual  science,  a  "lost  soul" 
is  the  perishing  of  personality,  the  most  dread- 
ful event  the  spirit  of  man  can  experience.  In 
considering  the  subject,  two  things  must  be 
borne  in  mind:  first,  the  distinction  between 
personality  and  individuality;  secondly,  the 
idea  of  eternal  loss.  Individuality  is  the  thread 
running  through  all  the  changes  of  personality. 
Personality  is  a  ray  of  the  individual  soul  in- 
carnated in  this  sphere  of  life.  The  individual 
projects  many  of  these  rays,  and  each  new  pro- 
jection is  a  new  life.  The  duty  of  personality 
manifests  in  the  weaving  of  earth  experience 
into  the  substance  and  truth  of  the  reincarnat- 
ing soul.  It  must  garner  greater  knowledge  and 
greater  depth  of  heart.  It  must  control  the  ani- 
mal nature  of  passion  and  selfishness.  This 
lower  nature  is  ever  at  effort  to  pull  the  higher 
principles  of  man  to  its  level.  The  complete 
pulling  down  manifests  when  the  mind  joins 
hands  with  the  animal  nature,  and  inverts  the 
light  of  reason  in  the  gratification  of  unbridled 
desire.  Average  expression  ranges  between  low 
and  high ;  complete  spiritual  undoing  balances 
2 


The  Theory  of  '^a  Lost  Soul" 

towards  lowest  and  perverted  expression.  The 
latter  condition,  however,  is  as  rare  as  ultimate 
perfection,  but  the  possibility  of  spiritual  reali- 
zation is  negatively  suggestive  of  the  terrible 
precipices  of  ignorance  and  weakness  into 
which  personality  may  fall. 

There  is  the  ascetic  who  emphasizes  the  union 
with  Self,  the  soul  of  the  soul.  Like  the  Christ, 
he  gives  up  life  that  he  may  truly  live.  The 
ascetic  is  the  ideal  in  the  struggle  for  realiza- 
tion. There  is  the  sensuous,  decadent,  and  de- 
generate psychopathic  study,  whose  delight  in 
bestial  desire  is  far  beyond  normal  viciousness. 
This  monster  devises  individual  and  shockingly 
retrogressive  methods  of  self  indulgence.  Re- 
ligion and  spiritual  effort  are  mythical  to  him. 
He  turns  his  back  upon  the  Spirit  of  love  and 
compassion.  Before  him  is  the  pit  of  unspeak- 
able foulness  which  purer  nature  cannot  ap- 
proach without  scorching  itself.  In  gloom  and 
darkness,  the  personality  is  blind  to  the  light  of 
truth  and  goodness. 

This  state  is  the  severance  between  the  spirit- 
ual individual  and  its  personal  ray.  The  re- 
deeming light  of  Self  vanishes  and  leaves  the 
human  being,  a  brute  of  retrogressive  instincts, 
3 


The  Thcorj  of  ^'a  Lost  Sou?' 

dangerous  and  without  human  ruth.  It  leaves 
it  a  prey  to  its  horror-loving  and  horror-inspir- 
ing fury.  The  living  force  of  such  an  elemental 
thing — for  human  it  is  no  longer — is  a  putres- 
cence such  as  is  now  and  then  found  in  the 
alleyways  of  life;  a  putrescence  defiling  the 
mental  atmosphere  with  evil  influences  and 
doomed  to  final  corruption.  Such  a  disintegrat- 
ing personality  is  more  destructive  and  primi- 
tive than  the  man-ape,  a  resemblance  to  which 
form  they  inhabit  in  the  psychic  plane.  Indeed, 
the  man-ape  is  on  the  upward  path,  whereas  the 
man-brute  is  on  the  last  step  of  the  retrogressive 
path. 

In  time,  the  pall  of  death  covers  the  physical 
life  of  the  man-brute.  He  finds  himself  in  a 
new  form,  a  thing  of  tremendous  power.  His 
greatest  delight  is  in  sending  his  influence  to 
sensitives  in  low  vibration  on  the  earth  plane. 
Goading  them  to  depravities  of  indescribable 
character,  he  vampirizes  on  their  sense  enjoy- 
ment, or  debauches  himself  in  the  psychopathic 
criminal  state  which  often  leads  the  sensitive 
to  murder  or  self-destruction.  Spiritual  teach- 
ers claim  that  such  a  demon  can  reincarnate, 
that  enough  of  the  mental  elements  remain  for 
4 


The  Theory  of  "a  Lost  Soul" 

physical  manifestation.  Such  a  birth  brings 
into  expression  the  monster  whose  criminal  in- 
sanities shock  humanity. 

In  terms  of  natural  law,  the  force  which  this 
monster  utilizes  finally  exhausts  itself  and,  as 
it  is  gradually  more  and  more  spent,  vitality 
recedes.  That,  too,  is  spent,  and  the  lurid  flame 
which  spreads  infection  and  riot  is  extin- 
guished. The  elements  which  composed  the 
original  personality  are  dispersed  in  universal 
substance  and  force,  to  be  kneaded  and  purified 
to  the  uses  of  developing  life. 

Such  depravity  is  not  of  sudden  origin.  It 
is  the  climax  of  lives  of  perversion,  spiritual 
blindness  and  shocking  iniquity. 


THE  PEESENCE  OF  THE  IDEAL. 

I  wandered  through  the  Valley  of  Life  for  a 
very  long  time.  Everywhere  did  I  look  for  the 
Ideal.  But  nowhere  was  it  to  be  found.  I 
thought  its  prodigious  presence  would  be  visi- 
ble throughout  all  time  and  space.  But  ever 
was  I  confronted  by  the  Real.  And  the  Real 
so  sickened  me  with  its  coarseness  that  my  soul 
staggered  in  horror. 

I  said:  ^^Where,  then,  is  the  Ideal  to  be 
found  ?"  An  answer  came :  ^'In  the  glorious 
paradise  of  thine  own  soul,  there  behold  the 
Ideal.'' 

And  amid  the  turbulence  and  the  cry  and 
the  shadow  did  I  seek.  Long  did  I  seek.  And 
despaired  in  the  seeking.  Eor  my  ears  were 
deafened  by  the  shout  of  the  rabble  and  my 
soul  was  scorched  by  the  fever  of  many  passions. 

At  length  a  mighty  eight-winged  Seraphim 
approached  and  overwhelmed  me  with  the  in- 
cense of  his  presence.  I  forgot  my  sorrows  and 
forgotten  were  the  many  days  and  nights  of 
greatest  trial  when  I  had  labored  and  labored  in 
6 


The  Presence  of  tbe  Ideal 

vain.  The  angel  spoke :  ''Child,  why  art  thou 
troubled?"  But  the  incense  of  his  presence 
overwhelmed  me. 

After  a  time  of  ecstatic  beatitude  I  made 
answer  and  said :  ''I  am  troubled  because  things 
are  so  Keal.  Because  the  Real  is  so  gruesome. 
Because  it  is  without  love  and  pity.  Because  it 
is  as  a  densely  woven  veil  which  stops  my 
vision  of  the  Truly  Real,  The  Ideal.  To  me  the 
perfume  of  the  incense  of  dew-covered  violets 
and  the  fretting  moan  of  the  sea  is  far  more 
than  the  greatest  treasures.  I  am  happy  with 
the  singing  of  a  bird,  and  more  to  me  is  the 
beauty  of  a  perfect  rose  than  all  the  struggle  of 
this  hopeless  order.'' 

I  lay  my  head  on  a  pillow  of  moss-covered 
stone.  I  gazed  into  the  firmament  and  saw  the 
splendor  of  myriad  stars.  At  my  feet  mur- 
mured the  interminable  ocean.  In  the  immedi- 
ate distance  a  nightingale  sang  her  sweetest 
madrigal.  And  the  beams  of  a  full-shining 
moon  filled  my  soul  with  hitherto  unknown  joy. 
Softly  did  I  pass  into  deepest  sleep.  I  dreamed 
a  wonderful  dream.  And  in  the  dream  a  Voice 
admonished:  "See  thou  the  wondrous  Beauty 
of  the  Ideal  in  all  things.     Make  thou  no  dis- 


7 


The  Presence  of  tlie  Ideal 

tinctions,  for  the  Ideal  is  present  in  all  times 
and  in  all  places,  and  evermore,  O  Beloved,  is  It 
at  peace  whether  in  the  lowest  or  the  highest." 

'Thns  mnst  thou  know.  And  thy  knowledge 
shall  make  thee  conscious  of  the  oneness  and 
identity  of  thyself  and  the  Ideal." 

Then  did  I  behold  a  vast,  gorgeous  temple  of 
whitest  marble  streaked  with  bluest  veins.  Its 
spires  w^ere  covered  with  gold.  In  that  place 
ten  thousand  priests  wearing  richest  raiments 
and  holding  in  their  hands  strange  books  of 
seals  and  torches  of  yellow  flame  sang  perpetual 
songs  of  praise.  There  did  my  soul  kneel  in 
adoration  before  the  throne  of  the  Ideal.  Ever 
after  did  I  tread  the  ways  of  Peace. 


THE  ENRICHMENT  OF  PERSONALITY. 

Personality,  though  complex,  is  composite. 
It  is  the  condensation  of  innumerable  correlated 
sets  of  sensations  and  ideas,  separately  individ- 
ual and  idiocentric.  Personality  is  the  sum- 
mary of  an  almost  infinite  accretion,  rather  than 
a  thing  of  recent  or  spontaneous  origin.  Per- 
sonality is  only  an  inheritance  of  an  illimitable 
past.  It  is  subject  to  change  and  modification, 
and  therefore  reality  and  the  persistence  for 
which  reality  calls  cannot  be  accredited  to  it. 
Though  constantly  shifting  it  is  true  that  per- 
sonality, or  what  we  choose  to  call  personality, 
has  distinct  psychological  boundary  marks 
which  makes  one  person  different  from  another. 
No  matter  how  apparently  same  may  be  the 
conditions  under  which  two  develop,  no  matter 
how  approximate  their  sameness  of  thought  and 
expression,  there  is  ever  a  perfect  psychical  de- 
lineation which  makes  it  impossible  for  one  to 
merge  into  the  personality  of  another.  Per- 
sonality, however,  does  not  comprise  the  truth 
of  individuality.  It  is  the  depth  of  ourselves 
9 


The  Enrichment  of  Personality 

which  is  the  constituent  of  Being.  The  changes 
which  personality  experiences  are  only  the 
waves  on  the  surface.  They  come  and  they  go 
and  all  have  their  respective  value  in  develop- 
ment. They  all  serve  to  perfect  that  which,  for 
lack  of  better  expression,  we  call  Self.  Self 
is  the  abiding  individuality  which  is  the  thread 
holding  together  the  jewels  of  personal  experi- 
ence. Whatever  comes  to  us  is  either  a  positive 
or  negative  factor  in  the  education  and  unfold- 
ment  of  Self.  The  personality  is  the  form  and 
external  expression  of  the  soul  of  individuality. 
The  sum-total  of  personality  is  the  aggregate  of 
character  and  experience  which  it  represents. 
This  aggregate  represents  the  degree  of  indi- 
vidual evolution.  Thus  the  life  of  an  aged  per- 
son is  the  composite  of  all  the  experiences  un- 
dergone throughout  his  earthly  career.  'Not  one 
state  of  consciousness  alone  represents  the  man, 
nor  any  definite  number.  All  states  have  had 
their  moulding  influence  on  the  individuality. 
True,  there  is  always  one  set  of  thoughts  in 
prominence.  It  may  be  the  musical,  the  artis- 
tic, the  scientific,  the  inventive,  the  commercial, 
the  religious,  the  philosophical  and  so  on.  Each 
person  may  be  classified  under  a  respective 
10 


The  Enrichment  of  Personality 

heading,  be  it  the  mechanical,  the  practical  or 
the  impractical.  There  is  likewise  always  a  set 
of  pre-eminent  emotions,  be  they  highly  moral, 
religious  or  contraverse.  Our  continued  ad- 
justment to  circumstances  and  events  and  our 
relation  to  others  determines  the  representative 
self  we  may  express  at  any  given  time.  But 
this  self  is  never  the  same.  To-day  a  person 
may  follow  this  calling  and  to-morrow  that. 
To-day  he  may  be  under  different  circumstances 
and  influence  than  some  time  since.  'Now  he 
may  be  swayed  by  love  and  then  by  hate.  All 
the  opposites  of  emotion  and  thought  have  their 
influence  in  the  ratio  of  the  personal  scale  in 
evolution. 

The  radical  features  of  personality  must  be 
balanced  in  the  examination  of  soul  by  each 
person.  He  must  draw  lines  of  demarcation  be- 
tween advantageous  and  disadvantageous  ten- 
dencies, efficient  and  deficient  characteristics  of 
mind  and  heart.  For  the  goal  of  each  person 
should  be  the  perfection  of  the  best  within,  the 
realization  of  the  noblest  qualities  with  which 
he  may  find  himself  possessed.  Earth  life  is 
the  opportunity  for  the  education  of  souls.  We 
are  given  so  many  talents  of  soul  and  we  must 
11 


The  Enrichment  of  Personality 

enrich  these  talents  by  using  them  to  the  best 
advantage.     It  is  life  alone  which  is  serious. 
The  accidents  to  life  are  ephemeral.     Their  oc- 
currence has  value  only  in  the  transforming 
processes  of  mind  and  heart.    But  the  motion  of 
personality,  its  ebb  and  its  flow,  must  be  con- 
stant.    We  should  never  falter  if  we  fail,  and 
never  stop  at  success.    For  in  the  diminution  of 
experience  and  its  changing  value  is  stagnation. 
We  must  never  count  losses,  for  the  thought  of 
loss  leads  to  depression,  and  life  calls  for  all  the 
resource   we   can   command.      Thus   we   must 
realize  that  time  is  fleeting  and  opportunity 
goes  with  as  much  celerity  as  it  comes.      We 
must  take  time  by  the  forelock  and  be  awake  to 
opportunity.     There  is  no  greater  regret  than 
that  of  wasted  chance.     Our  greatest  duty  is  to 
ourselves,    for    in   helping   ourselves    we   help 
others.    We  enlarge  our  possibilities  for  service 
and  our  area  for  expression.     We  should  never 
discount    experience    for    material    advantage. 
For  it  is  infinitely  better  to  be  than  to  have  and 
infinitely  better  to  give  than  to  receive.     For 
in  giving  we  are  always  on  the  credit  score  of 
life.    And  this  credit  is  paid  to  us  in  the  value 
of  richer  opportunities  and  the  wealth  of  great- 


The  Enrichment  of  Personality 

er  faculties.  We  nse  our  personal  experience 
and  from  its  fruits  we  store  the  profits  in  the 
treasure-house  of  our  individuality  and  soul 
where  thieves  cannot  enter,  unless  we  prove 
thieves  to  the  cause  of  our  personal  develop- 
ment. 

Piety,  or  the  religious  feeling,  has  little  to 
do  in  the  coloring  and  shading  of  the  master- 
piece of  soul  -we  are  painting  on  the  canvas  of 
life.  The  colors  are  the  fruits  of  experience 
which  the  individual  painter  employs  in  toning 
imperfections  and  pronouncing  advantages. 
Our  experiences  are  the  building  factors  which 
we  are  preparing  for  the  construction  of  the 
personality  we  shall  express  in  a  future  life. 
Our  responsibility  to  life  is  appalling.  Busied 
with  endless  material  cares  we  have  little  time 
for  deep  reflection  on  the  great  issues  of  life 
and  death  which  the  Law  employs  for  our  bless- 
ing or  curse.  We  should  give  some  time  each 
day  to  the  study  and  meditation  of  life  and 
what  it  means  and  examine  our  relation  to  it. 
We  must  give  weighty  consideration  to  our 
present  status  of  development  and  measure  the 
scale  of  the  advantages  we  have  taken  in  per- 
fecting soul-inherited  virtues  of  soul  and  mind. 
13 


The  Enrichment  of  Personality 

We  must  also  have  the  courage  to  blame  our- 
selves for  the  mistakes  we  have  made.     But 
there  must  be  no  weeping  over  the  dead  past. 
Let  our  mistakes  be  the  stepping-stones  by  which 
we  rise  to  higher  things.     Evil  and  good  have 
equal  influence  in  the  evolution  of  the  soul.  The 
new  road  must  be  discovered  and  that  means 
aberrations,   struggle  and  privation.     But  the 
mistakes  and  the  fate  of  earlier  pioneers  is  the 
wisdom  and  caution  of  others.     In  this  manner 
progress  is  fashioned  and  in  due  time  the  new 
road  leads  to  the  discovery  of  new  territory  with 
its  richness  of  soil,  its  advantages  of  climate 
and   its   possibilities   for  new  experience   and 
gain.     This  outlook  is  to  be  cherished  with  re- 
gard to  our  failings.     Failure  is  often  the  mal- 
administration of  effort.     The  intention  may 
be  right,  but  the  working  knowledge  may  be  de- 
fective.    This  working  knowledge  can  only  be 
had  in  repeated  experience,  but  the  goal  is  worth 
the  effort.     In  many  cases  failure  is  attribut- 
able to  wilfulness  of  desire.     Life  frequently 
gives  the  fulfilment  of  desire  and  in  the  end 
pain  is  the  heritage.     Experience  is  the  great 
teacher.    The  soul  must  undergo  pain  time  and 
time  again  as  the  result  of  inverted  desire.     It 


14 


The  Enrichment  of  Personality 

must  become  conscious  of  the  inadvisability  of 
wrong,  not  because  wrong  is  theoretically  wrong 
or  dogmatically  condemned,  but  because  evil  is 
its  own  curse,  even  as  virtue  is  its  own  reward. 
Evil  has  its  uses,  but  they  are  negative.  The 
pain  which  is  entailed  is  hard  to  bear,  but  each 
punishment  is  an  indirect  incentive  to  do  better. 
We  never  reason  ourselves  into  the  right.  Our 
knowledge  of  what  is  morally  proper  is  a  con- 
scious knowledge  with  potent  influence  for  right 
conduct. 

Potential  within  us  are  many  opportunities. 
Behind  this  personality  is  the  omnipotence  of 
Spirit.  We  are  surrounded  by  an  ocean  of 
strength.  It  is  not  the  fault  of  opportunity  if 
we  lose  in  the  battle  of  life.  The  means  are 
close  at  hand.  We  need  only  put  ourself  into 
relation  with  Spirit  and  we  are  blessed  with  all 
the  advantages  necessary  to  strengthen  our  char- 
acters and  perfect  our  advantages.  The  enrich- 
ment of  personality  reaches  its  climax  when  we 
understand  that,  of  ourselves,  we  can  do  little, 
but  that  infinite  strength  disposes  our  needs  ac- 
cording to  its  wisdom  and  love.  We  rely  not 
on  this  immediate  self  of  change,  but  on  that 
immortal  and  divine  Self  which  never  fails  us 
15 


The  Enrichment  of  Personality 

if  we  are  true  to  the  Faith  and  firm  in  obedi- 
ence to  the  Law.     This  Faith  is  the  essence  of 
the  soul.     It  is  eternally  infused.     Its  cultiva- 
tion leads  to  higher  perception  and  ultimately 
it  identifies  itself  with  the  highest  knowledge. 
The  attractiveness  of  personality  rests  in  the 
perfection  of  the  talents  of  personality.    In  the 
enrichment  of  these  is  embodied  the  develop- 
ment, the  increase  of  personal  charm  and  qual- 
ity.    The  highest  vocation  we  have  is  self  per- 
fection.    The  various  situations  of  commercial, 
religious,  artistic  or  professional  life  into  which 
we  may  drift  are  only  avenues  or  advantages 
through  which  we  may  more  fitly  express  our- 
selves.    The  main  necessity  lies  in  our  attitude. 
That  must  ever  be  correct,  though  we  may  find 
ourselves  unfavorably  placed   and  surrounded 
with  inconveniences.     If  we  are  spiritually  re- 
lated, each  experience  has  its  developing  ten- 
dency.    There  is  a  usefulness  in  sickness,  pov- 
erty and  misery,  if  it  only  strengthens  the  quali- 
ties of  patience,  perseverance,  humility,  resig- 
nation, if  it  only  broadens  our  sympathy  and 
pity,  if  it  only  educates  our  feelings  into  more 
exquisite  proportions  by  making  us  sensitive  to 
pain.     This  is  the  permissible  spirit  of  asceti- 
16 


The  Enrichment  of  Personality 

cism,  resignation  to  the  nnavoidable.  It  is  true 
that  need,  sorrow  and  affliction  are  the  solid 
rocks  upon  which  the  structure  of  character  is 
erected.  Greatness  of  conduct  and  force  of  will 
cannot  express  themselves  in  the  lap  of  ease.  It 
takes  iron-bound  opposition  to  confront  the  soul 
and  bring  out  the  spark  of  strength,  knowledge 
and  the  ability  to  cope  with  disadvantage.  The 
earnest  aspirant  for  self  perfection  welcomes 
pain  and  sorrow.  For  it  is  then  that  the  end  of 
life  is  well  kept  in  mind.  The  soul  is  apt  to 
forget  its  mission  if  comfortably  adjusted  to  the 
wants  of  material  life.  It  is  the  denial  of  com- 
fort which  makes  men  rely  on  the  deeper  reali- 
ties of  truth  and  spirit.  It  makes  one  resigned 
to  the  provident  spirit  of  the  Law  which  knows 
best  and  never  deserts  us.  We  are  never  tested 
beyond  our  strength.  We  can  meet  difficulties 
triumphantly  if  we  remember  that  within  our 
nature  resides  the  principle  of  victory  and 
achievement.  It  is  our  fortune  to  come  in  con- 
tact with  opposition,  but  it  is  also  our  destiny 
to  overcome  whatever  may  befall  us,  for  without 
this  overcoming  we  remain  stationary. 

A  great  deal  of  moral  truth  is  comprised  in 
the  pursuit  of  development.     The  end  of  evolu- 
17 


The  Enriclimeut  of  Pcrsonalit;5^ 

tion  is  moral,  which  means  that  before  perfec- 
tion of  soul  can  be,  the  instinctive  must  be  sub- 
jugated to  the  needs  of  spiritual  growth.  Rela- 
tively less  importance  must  be  given  the  outer 
arrangement  than  we  now  give.  Our  views  of 
the  material  life  must  be  spiritualized.  We 
must  see  the  material  in  its  relation  to  the  spirit- 
ual. In  this  w^ay  all  the  circumstances  of  the 
external  are  rendered  beautiful  and  useful. 
They  are  not  regarded  either  with  exaggerated 
idealism  or  realism,  but  proportionately  related 
to  the  wholesomeness  of  life.  The  disadvantage 
of  present  idealistic  systems  is  that  they  are  too 
extreme  in  their  conclusions.  Tliey  do  not  fully 
answer  the  many-sided  view  of  life.  They  deny 
phenomenal  reality.  This  cannot  be  done,  for 
we  live  in  this  world  and  while  we  are  here  we 
must  employ  the  realities  we  find  in  the  service 
of  our  development.  Attaching  sole  importance 
to  the  idealistic  conception  of  the  universe 
makes  the  mind  incapable  of  truly  appreciating 
the  outward  arrangement  and  its  practical  rela- 
tion to  truth.  The  average  mind  is  too  depend- 
ent on  external  symbols  to  worship  ideals  be- 
cause of  their  own  perfection.  We  cannot  ap- 
preciate the  glory  of  the  Spirit  save  as  we  study 
18 


The  Eiirfclmiciit  of  Personality 

the  marvellous  beauty  and  order  of  the  uni- 
verse. We  can  understand  the  goodness  and  all- 
loving  tenderness  of  Spirit  only  as  we  observe 
the  rewards  and  spiritual  unfoldment  it  bestows 
for  loyalty  to  its  mandates. 

Enrichment  of  personality  can  alone  come 
when  our  conception  of  the  things  we  percieve 
about  us  is  practical.  The  sages  of  spiritual 
knowledge  always  seek  the  practical  side  of  the 
spiritual  life.  They  do  not  deny  the  facts  which 
we  sensibly  realize.  They  ask  us  to  see  them  as 
presentations  of  the  inner  ideal.  When  the 
ideal  is  perceived  then  is  there  no  further 
wrangling  over  appearances.  The  enrichment 
of  personality  is  brought  about  by  the  change 
of  the  ideal  of  desires.  It  is  necessary  to  grow 
apart  from  unworthy  desires  and  desire  those 
things  which  will  make  us  richer  in  experience. 
The  main  business  in  life  should  be  the  accumu- 
lation of  knowledge,  not  the  knowledge  of  book- 
learning,  but  conscious  knowledge,  the  result  of 
experience.  If  one  does  not  travel,  his  knowl- 
edge of  the  world  is  limited.  True,  he  may 
have  studied  geography,  but  that  would  give 
him  only  a  theoretical  knowledge.  Practical 
knowledge  is  irrefutable  knowledge.  The  con- 
19 


The  Enricliment  of  Personality 

vincingness   of   a   fact   lies   in   its   established 
proof.     So  it  is  necessary  to  experience,  for  ex- 
perience is  the  really  practical  proof  needed  in 
the  discriminations  of  life.     Desires  we  must 
have.    Desire  is  the  spirit  of  progress.    Dissat- 
isfaction with  existing  circumstances  spurs  the 
soul  to  the  realization  of  better  things.     The 
inanimate  does  not  desire,  neither  does  it  evolve. 
There  are  times  when  we  unknowingly  desire 
evil  conditions  by  believing  that  certain  circum- 
stances will  be  to  our  advantage,  when  they  act 
otherwise.     But  even  these   desires   are  good. 
They  teach  us  very  good  lessons.    They  may  be 
bitter,  but  they  broaden  our  knowledge  of  what 
is  really  desirable,  good  and  useful.     There  is 
utility  in  desire  and  its  satisfaction,  and  there 
is  also  utility  in  the  spirit  and  practice  of  de- 
nial.   ISTeither  desire  nor  denial  should  be  over- 
emphasized.    Fanaticism  is  as  condemnable  as 
excess.    The  even  balance  must  be  struggle.  Too 
little  or  too  much  food,  sleep,  exercise  and  en- 
joyment is  not  good  for  the  mind  or  body.    Har- 
monious adaption  to  the  laws  of  nature  and  of 
the  soul  is  the  demand  which  we  must  obey.    If 
we  fail  to  strike  the  happy  medium,  some  fac- 
ulty is  overemphasized  to  the  detriment  of  an- 
20 


The  Enrichment  of  Personality 

other.  The  body  cannot  be  negelected  for  the 
sake  of  the  mind,  for  it  will  die.  Too  much 
study  and  too  little  recreation  and  exercise  has 
been  the  death  of  many  an  enthusiastic  scholar. 
The  body  cannot  be  too  much  indulged  else  the 
mind  will  suffer.  It  Avill  become  stupid,  in- 
active and  coarse.  And  both  bodily  and  mental 
disarrangement  have  their  retrogressive  effects 
upon  the  full  expression  of  the  soul.  The  per- 
fect person  realizes  that  he  has  duties  to  every 
phase  of  his  nature.  Even  the  soul  must  not 
aspire  to  the  point  where  asceticism  will  injure 
the  body.  One  of  the  greatest  saints  of  the 
Roman  Catholic  Church  well  understood  this. 
Saint  Bonaventure  writes,  that  as  Saint  Francis 
of  Assisi  lay  on  his  death-bed  suffering  from  dis- 
ease induced  by  his  extreme  asceticism,  he  gazed 
on  his  emaciated  body  and  said:  '^I  have  sin- 
ned against  my  brother,  the  ass,"  for  so  the 
great  ascetic  called  his  mortal  frame. 

The  enrichment  of  personality  constantly  re- 
moulds the  psychological  make-up.  It  contin- 
ually expands  the  boundaries  of  feeling  and 
thought  and  thus  inhibits  the  restraint  of  ex- 
pression which  ignorance  involves.  Ignorance 
is  the  lack  of  the  perception  of  the  infinitely 
21 


The  Enricbincnt  of  Personality 

possible  which  surrounds  on  all  sides.  The  un- 
regenerate  view  this  illimitable  field  for  expan- 
sion of  temperament  and  knowledge  as  a  vast 
sea  of  night.  Thus  they  shrink  into  the  narrow- 
ness of  their  custom-made  views  and  phases  of 
conduct.  The  enlightened  see  the  illimitable 
expanse  as  the  field  of  spiritual  promise,  the 
land  of  indefinite  development  and  endless  op- 
portunity. They  gladly  leap  the  boundaries  of 
antiquated  belief.  It  is  sometimes  dangerous  to 
make  this  leap.  As  in  the  case  of  Socrates  and 
Giordano  Bruno  it  meant  the  martyrdom  of  the 
body.  But  the  mind  lives  triumphantly  on  and 
the  "blood  of  the  martyrs  is  the  seed  for  new" 
believers  in  the  tenets  for  which  the  free  of 
thought  die.  The  main  purpose  in  the  develop- 
ment of  the  mind  or  soul  is  the  rehabilitation 
and  new  presentation  of  the  old  and  the  intro- 
duction of  the  neAv.  Xew  ideas,  new  views, 
novel  phases  of  soul  expression  enable  the  soul 
to  soar  into  the  very  empyrean  of  progress. 
Rapid  progress  follows  reformation  of  thought. 
!N'ew  channels  are  made  for  the  larger  expres- 
sion of  emotion.  The  conduits  for  the  inspira- 
tion so  necessary  for  the  growth  of  the  imagina- 
tive and  intellectual  faculties  are  pressed  into 
22 


The  Enricliinent  of  Personality; 

fullest  service.  Our  entire  life  is  a  gradual 
reformation  from  the  previous  status  of  our 
mental  and  spiritual  outlook.  ^^Tew  experiences 
are  to  be  welcomed.  Change  is  the  magic  wand 
by  which  the  form  of  Self  is  changed  from  dark 
to  lighter  shades. 

In  the  permutations  of  life  it  is  well  to  bear 
ever  in  mind  that  the  manifesting  principle  of 
possibilities  is  the  desire  to  he.  Poverty  is 
preferable  to  wealth  when  the  latter  induces  a 
shirking  of  opportunity.  Ease  and  effort  are 
incompatible.  A  continuous  ideal  and  continu- 
ous enthusiasm  in  attempting  to  realize  it  must 
be  established  in  every  soul.  All  have  ideals, 
but  many  need  education,  reconstruction  and 
widened  channels  of  expression.  The  enrich- 
ment of  personality  is  the  greatest  urge  for  the 
realization  of  the  best  within.  It  conjures  op- 
portunities. The  main  fact  which  should  in- 
terest the  individual  is  the  reaching  of  higher 
planes  of  thought,  feeling  and  expression. 
When  that  is  firmly  implanted,  nature  provides 
the  means  and  the  modes,  even  as  in  terrestrial 
evolution  she  introduces  changes  in  the  organ- 
ism of  creatures  in  accordance  with  their  fitness 
for  the  new  and  the  more  complex. 
23 


THE  ABYSS  OF  SPIKIT. 

Spirit  stands  forth  alone.  Spirit  can  only 
be  seen  by  Spirit ;  Self  perceived  only  by  Self ; 
Self  known  only  by  Self.  The  eternal  Thinker 
is  conscious  alone  of  His  unconditioned  exist- 
ence. The  finite  manifestations  of  Self  possess 
separate  knowledge,  the  knowledge  of  plurality, 
of  manifoldness,  and  pass  through  cycles  and 
cycles  of  existence.  Before  separate  existence 
can  realize  unconditioned  existence,  it  must  first 
have  relinquished  separate  existence,  selfishness 
and  the  ignorance  born  of  these.  It  must  con- 
stantly assert  the  unreality  of  manifoldness,  of 
duality  and  plurality  and  of  the  myriad  super- 
stitious death  and  birth  involve.  It  must  go 
into  the  veriest  depth  of  depths  of  the  soul  and 
exclaim  to  the  Infinite  Self:  "Thou  art  I,  and 
I  am  Thou." 

The  abyss  of  the  soul  is  forever  crying  out  to 
the  abyss  of  Spirit  asking:  "Which  is  the 
deeper?"  But  neither  is  deeper.  Both  are  in- 
comprehensibly and  immeasurably  deepest. 
There  is  that  mighty  wisdom  by  which  all  rela- 
24 


The  Abyss  of  Spirit 

tive  wisdom  is  encompassed ;  there  is  that  ocean 
of  emotion  in  which  personal  regard  is  lost  in 
the  contemplation  and  vision  of  all-embracing 
love,  beauty  and  adorableness.  To  perceive  that 
is  to  perceive  the  end  and  all  of  life.  To  per- 
ceive this  is  to  perceive  those  realities  of  which 
it  is  said,  ^'No  eye  hath  seen,  nor  ear  hath 
heard."  The  moral  systems  are  only  high  reflex 
methods  calling  forth  the  highest  activity  of 
soul.  But  the  realization  of  Spirit  reaches  far 
beyond,  through  all  morality  and  beyond  into 
that  highest  truth  when  the  individual  is  moral, 
not  through  struggle,  but  because  it  has  become 
natural.  So  long  as  there  is  strife  between  the 
lower  and  the  higher,  so  long  is  the  soul  swayed 
by  illusion.  But  when  the  person  has  passed  be- 
yond the  silence  of  his  innermost  nature  into 
the  very  Spirit  of  soul,  morality  is  the  essence 
of  his  expression. 

Wherever  such  a  Son  of  Man  treads  he  radi- 
ates nothing  but  good,  speaks  nothing  but  good. 
He  has  natural  perception  of  spiritual  truth. 
Universal  love  and  divine  compassion  form  his 
attitude  toward  all  life.  The  desire  and  emo- 
tions of  such  an  excelled  being  are  directed  to 
the  eternally  highest.  His  emotions  are  cen- 
25 


The  Abyss  of  Spirit 

tered  in  the  Infinite.  His  desires  manifest  in 
the  supreme  apostleship  to  raise  the  veil  of  illu- 
sion and  scatter  the  mists  of  ignorance.  He  is 
the  priest  of  the  Most  High.  His  yearning  is  to 
die  to  the  finite  that  he  may  become  one  with 
endless,  eternal,  unconditioned,  omnipresent  ex- 
istence. Of  what  pettiness  is  this  separate  ex- 
istence which  hinders  us  from  perceiving  the 
Infinite  and  Perfect  One ! 

He,  the  Saint,  reflecting  on  the  nothingness 
of  form,  the  emptiness  of  name,  on  the  cyclings 
of  the  Law,  which  exalts  the  beggar  into  royal 
splendor  and  humbles  the  king  to  the  beggar's 
condition,  he,  the  King,  realizing  these 
thoughts,  gave  up  his  kingdom.  After  meditat- 
ing for  many  years  in  the  silence  of  the  forest, 
he  stretched  his  arms  to  the  Sun  saying:  "Oh 
passing  are  all  things.  This  body,  this  mind, 
this  life,  this  king-state,  this  god-state,  this  state 
of  misery,  this  state  of  joy  intense,  this  state  of 
most  beautiful  love,  this  state  of  fear,  this  state 
of  prosperity,  this  state  of  want,  all,  O  Self,  are 
passing!  Tell  me  that  which  is  beyond  the 
passing.'' 

Self,  assuming  the  form  of  a  sage,  spoke  to 
the  King:  "In  that  thou  hast  found  all  things 
2G 


The  Abyss  of  Spirit 

to  be  passing,  know,  O  King,  that  the  Highest 
can  be  perceived  by  the  Highest.  And  the 
Highest,  That  are  thoii." 

The  King  meditating  on  this  teaching  at- 
tained to  the  realization  which  shatters  the  fet- 
ters of  the  soul.  He  attained  to  Self.  Unity  is 
the  synthesis  of  life.  That  synthesis  is  the  acme 
of  thought  and  feeling.  It  is  the  state  of  Abso- 
lute Existence,  Absolute  Knowledge  and  Bliss 
Absolute.  "It  is  described  as  ^jSTo,  ISTo.'  It 
cannot  be  discerned,  for  It  is  the  indiscernible." 
Mind  moves  within  the  limitations  of  sense  ex- 
perience. There  is  a  wall  beyond  which  reason 
cannot  go.  Eeligion  commences  with  faith. 
True  faith  is  the  horizon.  Reason  crowds  the 
scene  with  numberless  phenomena,  but  the  back- 
ground is  faith.  Knowledge  is  the  approach. 
Faith  is  the  spiritual  temple  wherein  the  praises 
of  the  Infinite  are  voiced.  Faith  leads  to  vision 
as  knowledge  leads  to  understanding. 

The  Self  within  disentangles  the  veil  which! 
covers  our  spiritual  eyes.  When  that  veil  is  re- 
moved we  shall  see  Self  as  Self,  as  all  in  all. 
The  abyss  of  the  soul  merges  into  the  abyss  of 
God. 


27 


DARKNESS  ANT>  LIGHT. 

Long  is  the  way  of  darkness,  and  dense  the 
night  of  ignorance. 

Steep  is  the  upward  ascent  from,  the  primeval. 
And  the  light  which  illumines  the  early  path  is 
feeble. 

The  way  is  paved  with  the  forms  of  body  and 
the  forms  of  mind.  Thought  is  as  gross  as  mat- 
ter, for  all  is  grossness  in  comparison  with  the 
rareness,  the  superfineness,  the  aesthetic,  the 
ideal  beauty  of  spirit.  All  that  is  gross  belongs 
to  the  order  of  illusion. 

Illusion  is  the  mother  of  night,  and  night,  the 
habitation  of  the  ignorant.  Most  terrible  of  the 
terrible  is  this  illusion,  for  it  is  the  mother  of 
all  terror,  of  the  terrors  of  birth  and  of  the  ter- 
rors of  death,  of  the  things  which  seem  hopeful 
and  of  the  things  which  seem  hopeless. 

The  veil  of  indiscrimination  blinds  the 
vision;  the  Light  is  not  seen,  nor  is  Its  kindly 
influence  felt. 

The  sacrificial  knife  is  raised  and  the  victim 
sacrificed  on  the  Altar  of  Darkness  to  the  Pri- 


Darkness  and  Light 

meval  Mother,  the  Mother  of  Kecurrent  Ter- 
rors. There  is  much  wailing  and  much  woe  for 
all  the  things  that  are  false,  because  of  their  ap- 
pearance to  the  Truth.  The  Truth  alone  is 
self -established,  for  the  Truth  does  not  change; 
for  the  Truth  leads. 

The  dawn  of  deliverance  is  the  signal  for  re- 
demption. The  Voice  of  Truth  is  the  Voice  of 
the  Silence.  The  awakening  of  the  moral  life 
is  the  morning  of  deliverance.  Its  keeping 
brings  the  seeker  into  the  unclouded  day  of 
Spirit. 

There  is  more  truth  than  is  known,  and  there 
is  more  truth  in  the  truth  which  is  already 
known.  The  quest  of  Truth  is  the  business  of 
the  soul  and,  if  the  soul  rightly  relates  itself,  it 
can  expect  the  fullest  revelation  of  truth.  E'oth- 
ing  new  can  be  said.  The  Truth  is  the  same, 
and  has  ever  been  the  same,  only  its  aspects  are 
new,  only  its  definitions  suited  to  time  and 
necessity.  The  everlasting  Truth  is  ever  the 
saving  truth.  The  Truth  is  essentially  one,  es- 
sentially ever-present,  essentially  embodying  the 
exalted  principle  of  omniscience.  He  who  has 
seen  the  Truth  becomes  possessed  of  the  Truth, 
becomes  one  with  the  Truth.  In  this  sense, 
29 


Darkness  and  Light 

Truth  is  separate  in  meaning  from  its  ordinary 
significance,  for  it  is  the  Spirit  of  Truth  above 
all  formulas,  the  Spirit  which  interprets  truth, 
and  guides  its  dispensations. 

"When  it  is  night  to  all  being,  then  is  the 
man  of  self-control  awake;  when  all  beings  are 
awake,  then  is  the  night  of  the  man  of  knowl- 
edge/^ The  man  of  self-control,  of  moral  sta- 
mina is  ever  on  the  qui  vive  against  those  very 
things  with  which  men  are  most  occupied.  For 
those  things  which  seem  so  pleasing  to  most 
men,  he  is  least  concerned. 

His  day  is  their  night;  their  night,  his  day. 
Their  knowledge  is  his  ignorance;  their  ignor- 
ance, his  knowledge. 

Out  of  the  night  of  spiritual  darkness  duality 
comes  forth ;  out  of  the  day  of  spiritual  knowl- 
edge come  unity  and  the  consciousness  of  unity. 

"In  thi?.  world  of  manifoldness,  he  wdio  sees 
That  One  running  through  all ;  in  this  world  of 
death,  he  who  perceives  That  One  Infinite  Life ; 
in  this  world  of  insentience  and  ignorance,  he 
who  sees  That  One  Light  and  Knowledge,  unto 
him  comes  eternal  peace,  unto  none  else,  unto 
none  else." 


EEFLECTIONS. 

Our  entire  life  includes  more  or  less  the 
elements  of  suggestion.  Imitation  is  the  foun- 
dation of  the  instinctive,  mental  and  social  life. 
The  greater  number  of  persons  are  influenced 
by  the  thought  and  suggestions  of  leaders,  at 
earnest  work  to  further  the  development  of  the 
community  in  which  they  find  themselves. 

Individuality  is  the  stage  of  development 
when  the  individual  mind  bursts  the  bonds  of 
convention  and  strikes  out  into  new  areas  of 
mental,  moral  or  social  expression.  All  great 
moralists  are  great  individualists;  all  persons 
who  have  climbed  the  ladder  of  fame  in  the  pur- 
suit of  literature,  art,  religion,  politics  or  states- 
manship, are  individualists. 

Originality  in  all  things  is  the  expression  of 
the  true  individual.  That  originality,  however, 
must  conform  to  the  higher  understanding  of 
morality,  else  it  is  dangerous  and  pernicious, 
and  should  at  once  be  suppressed.  All  great 
criminals  are  original,  but  they  are  also  danger- 
ous and  harmful  to  the  general  welfare.  We 
31 


Eeflections 

must  distinguish  in  the  definition  of  "dangerous 
and  harmful.''  Evolved  ideas  practically  car- 
ried out  by  some  genius  may  be  dangerous  and 
harmful  to  great  numbers,  but  in  this  instance 
the  danger  is  to  the  under-educated  and  to  the 
slow  in  progress.  Such  danger  and  harm  is  of 
great  benefit ;  it  strikes  the  point  of  stagnation ; 
it  gives  the  evolutionary  impulse.  Evolution  is 
ever  heralded  by  the  sigh  of  the  birth  of  the 
new.  Such  dar>ger  and  harm  resemble  those 
terrestrial  upheavals  which  purify  while  they 
destroy.  Surviving  forces  cannot  be  destroyed. 
Nothing  can  tear  down  the  vital  evolutionary 
element. 

The  things  which  meet  with  destruction  have 
served  their  allotted  occasion.  There  is,  how- 
ever, that  serious  danger  following  in  the  wake 
of  criminal  originality,  which  menaces  good  in- 
fluence that  form  the  stable  elements  in  the 
preservation  of  law,  order  and  social  harmony. 
These  conditions  have  nothing  of  value  in  place 
of  that  which  they  destroy.  They  tear  down  the 
beautiful  and  uplifting.  They  are  vandalistic 
to  the  advance  of  mental  and  spiritual  control. 
Therefore,  they  must  be  ousted  and  their  influ- 
ence counter-balanced. 

32 


Eeflections 

Every  person  lias  the  right  to  express  his  in- 
dividuality. Experience  will  teach  him,  how- 
ever, the  advisability  of  developing  certain 
traits  and  suppressing  others.  The  brute  in- 
stincts in  man  cry  for  satisfaction.  The  pas- 
sions of  social  life  are  only  modifications  of  the 
instinct  to  satisfy  desire,  irrespective  of  the  re- 
sult such  satisfaction  bears.  The  animai  and 
savage  instinct  of  getting  creature  comforts  ex- 
presses itself  in  the  might  of  physical  force  with 
brute  strength  and  fang  and  nail.  Our  modern 
system  of  commerce  has  evolved  from  this  in- 
stinct. The  desire  to  secure  as  much  money  as 
possible,  the  desire  to  acquire  as  much  as  possi- 
ble the  luxuries  and  means  of  sensuous  gratifi- 
cation which  modern  life  afPords,  has  accentu- 
ated the  individuality  of  many  and  compelled 
the  average  person  to  abnormal  individual  ex- 
pression. The  fundamental  facts  of  civiliza- 
tion, the  growing  complexity  of  the  industrial 
system,  the  universal  increase  in  the  privileges 
of  social  democracy,  all  lend  stimuli  to  the 
specialization  of  individuality. 

The  question  arises,  if  this  turn  of  individual 
expression  is  fortunate  and  truly  developed. 
The  majority  of  sociologists  think  not.  The  in- 
33 


Eeflections 

dependence  which  manifests  in  the  possession  of 
wealth  stirs  the  average  person  to  secure  every 
financial  support.  The  desire  for  social  ad- 
vancement adds  to  the  flame.  This  state  of  so- 
ciety renders  the  relations  of  men  harsh  and 
brutal.  The  finer  sentiments  are  lost  sight  of 
in  the  turmoil  and  rush  for  the  dollar.  The 
artist,  the  litterateur,  the  poet  or  the  philoso- 
pher, find  appreciation  only  as  they  are  success- 
ful, the  success  frequently  depending  on  fortui- 
tous circumstances.  Success,  which  comes 
through  persistence  of  effort,  through  power  of 
will,  through  unflinching  optimism,  is  extreme- 
ly rare.  It  is  opportunity  which  brings  the 
struggling  genius  from  obscurity  into  public  ap- 
preciation and  success.  This  opportunity  de- 
pends on  the  most  unexpected  events.  Possibly, 
the  meeting  of  a  new  acquaintance,  a  patron  of 
the  arts,  letters  or  the  sciences,  or  some  equally 
unlooked-for  occasion  turns  the  tide. 

Through  the  exaggerated  importance  accord- 
ed the  practical,  the  finer  things  of  life  are  di- 
rectly lost  sight  of.  The  collective  expression 
of  society  at  the  present  is  abnormal  from  a 
view  point  of  mental  and  emotional  develop- 
ment. The  theatres  are  at  the  mercy  of  finan- 
34 


Reflections 

ciers  who  present  the  public  with  "what  will 
pay.''  Accordingly  the  vaudeville  and  the 
comic  opera  are  the  "money  features"  of  the 
theatre.  True,  there  is  a  noted  revival  ex- 
pressed in  the  so-called  "problem-plays."  These, 
at  least,  educate  the  public  to  higher  concepts  of 
social  duty  and  responsibility.  But  the  master- 
pieces of  drama  are  not  in  date.  Shakespeare 
is  no  longer  the  vogue. 

The  cause  for  this  variation  of  public  appre- 
ciation from  superior  to  mediocre  presentations 
is  psychological.  The  individual,  burdened 
with  the  responsibilities  and  pressure  of  com- 
mercial life,  expends  so  much  mental  and  nerv- 
ous energy  in  one  direction  that  at  the  end  of 
the  day  he  has  an  insufficient  amount  of  energy 
left  to  truly  appreciate  the  aesthetic  culture  of 
life.  An  opera  or  a  classic  drama  requires 
much  mental  energy,  if  the  person  wishes  to 
gain  the  best  results  from  his  attendance.  The 
expression  of  developed  emotions  likewise  de- 
mands the  best  of  physical  and  mental  energy, 
but  the  person  engrossed  in  commercial  life  has 
none  to  give.  The  theatres  do  not  appear  to  the 
instinct  of  knowledge ;  they  appeal  to  pleasure. 
35 


Eeflections 

The  individual  represents  tlie  general  social 
trend. 

The  influence  of  commercial  life  has  deplora- 
ble effects  on  the  greater  number.  The  central 
idea  of  their  lives  is  the  acquisition  of  money 
and  the  privileges  it  gives.  This  idea  is  sophis- 
tical and  develops  a  false  individuality.  The 
individual  is  governed  by  a  purpose  he  has  never 
scrutinized.  Question  the  individual  concern- 
ing the  truly  great  things  in  life,  and  he  cites 
ideals  from  mental  education  to  the  spiritual 
life.  Within  the  heart,  however,  he  realizes 
that  his  practical  purpose  in  life  is  the  govern- 
ing and  effective  purpose. 

The  trouble  is  that  we  have  not  the  moral 
stamina  to  follow  convictions.  One  realizes 
what  is  right,  but  has  not  the  courage  to  follow 
principle.  Then  the  moral  laziness  of  many 
persons  is  aggravated  by  the  fear  that  the  fol- 
lowing of  individual  opinion  may  meet  with 
ridicule  or  criticism.  This  condition  is  exem- 
plified in  the  lives  of  young  men.  They  follow 
a  questionable  course  of  conduct  solely  because 
they  fear  that  if  they  do  not  do  so  they  will 
incur  the  contempt  of  their  associates.  They  do 
not  possess  the  moral  originality  and  stamina 
86 


Keflections 

to  face  every  opposition  with  courageous  heart. 

The  expression  of  individuality  demands  the 
manifestation  of  the  best  qualities  of  mind  and 
heart.  Individualists  are  creators  of  their  des- 
tiny, for  they  remain  uninfluenced  by  the  opin- 
ion of  others.  In  this  age  of  practicality  he 
who  thoroughly  understands  the  deeper  values 
of  life,  unassociated  with  the  pursuit  of  money 
or  the  things  wdiich  represent  it,  develops  his 
possibilities  to  the  utmost.  He  appreciates  his 
relations  to  the  world  of  commerce;  but  he  has 
other  gods  than  Mammon.  His  greatest  atten- 
tion is  directed  to  his  personal  evolution.  He 
uses  every  occasion  for  personal  enlightenment. 
In  this  sense  he  is  useful  to  his  fellowmen,  to 
himself. 

The  average  individual  is  collective  in  origin 
and  expression.  The  developed  individual  is 
original  in  thought,  in  emotion,  in  his  attitudes 
toward  his  environment,  and  in  his  relations  to 
life  as  such.  The  average  individual  rests  con- 
tented with  social  conditions,  provided  his  de- 
sire for  commercial  gain  and  his  business  are 
not  interfered  with.  His  philosophy  rests  on 
the  ^'bread  and  butter  principle."  The  devel- 
oped individual  is  governed  by  an  advanced 
37 


Eeflections 

idea  or  an  emotion,  or  by  both.  The  amenities 
of  life  are  of  relative  importance.  His  purpose 
is  related  to  higher  things.  He  wishes  to  ex- 
press something  within  him,  while  the  average 
individual  expresses  himself  in  relation  to  ex- 
ternal circumstances.  The  average  individual 
is  purely  reflex.  All  his  ideas  are  borrowed; 
the  quality  of  his  emotion  is  lessened  through 
their  affiliation  wath  the  commercial  idea  by 
which  they  are  impelled.  The  average  indi- 
vidual is  stationary  in  his  residence,  and  is 
thus  denied  that  broad  experience  of  the  world 
possessed  by  the  developed  individual,  who  re- 
mains in  an  environment  only  so  long  as  it  is 
necessary  for  his  greater  experience. 

Mindful  of  the  passing  nature  of  life  the  true 
philosopher  seeks  the  development  of  those  fac- 
tors wdiich  accredit  life  with  true  meaning  and 
purpose  and  discredits  the  pursuit  and  indulg- 
ence of  desire.  Though  the  appeal  of  the  senses 
is  strong  he  so  governs  them  that  the  emotions 
become  associated  with  advanced  ideas  and 
ideals.  The  feelings  of  men  are  like  fire  which 
is  harmful  under  some  conditions  and  helpful 
under  others.  The  feelings  may  unite  with  in- 
stinctive desire  for  sensuous  gratification,  or 
38 


Reflections 

they  can  be  controlled  and  serve  in  the  expres- 
sion of  spiritual  ideas.  The  value  in  life  and 
the  meaning  in  effort  is  the  education  of  the 
mind  and  heart.  The  mind  must  be  nourished 
by  elevated  ideals.  It  must  seek  joy  in  the  pur- 
suit of  things  developing  character.  Many  per- 
sons follow  sensuous  pleasure,  thinking  that  this 
will  satisfy  their  thirst  for  happiness.  They 
find  that  this  sort  of  pleasure  only  weakens  the 
senses,  dulls  the  mind,  and  distracts  the  atten- 
tion from  worthier  purposes  and  personal  du- 
ties. There  is  great  joy  in  the  knowledge  of 
having  performed  one's  duty.  There  is  great 
joy  in  the  service  to  one's  fellow-man.  There 
is  great  joy  in  such  mental  or  emotional  devel- 
opment which  assures  the  individual  that  each 
effort  raises  him  higher  in  the  scale  of  being. 
Compared  with  these  joys,  the  pleasure  derived 
from  passion  is  misery.  The  astronomer's  dog 
has  pleasure  in  eating  his  bone;  the  happiness 
of  the  astronomer  is  the  knowledge  he  reaps 
and  the  discovery  he  makes  in  his  intellectual 
work.  Both  the  dog  and  the  learned  man  have 
pleasure,  the  difference  existing  only  in  the  de- 
gree. But  there  are  millions  of  centuries  of 
evolution  in  the  breadth  of  that  degree. 
S9 


Eeflections 

The  mind  must  not  permit  itself  to  be  de- 
ceived by  sophism.  Death  and  sorrow,  misery 
and  pain,  instruct  the  soul  concerning  what 
truly  affords  pleasure.  In  the  moments  of  trial 
when  fortune  is  swept  aside,  when  death  draws 
near,  or  when  danger  threatens,  the  sophism 
which  deceives  the  mind  into  believing  that  the 
end  and  all  of  happiness  centers  in  material 
advantage,  is  destroyed.  Experience  presents 
new  ideals.  The  man  of  spiritual  knowledge 
discriminates  between  his  ideals  of  happiness, 
and  thus  arrives  at  the  perception  of  true  and 
substantial  ideals.  Thus  his  individuality  is 
strengthened  and  its  expression  assists  and 
elevates. 


m 


THE  HAEBOE  OF  WISDOM. 

The  argosies  which  sail  on  the  sea  of  infinite 
existence  in  the  quest  of  infinite  knowledge  are 
many,  but  noblest  of  all  are  those  which  bear 
the  crew  who  have  sought  the  depth  of  depths, 
and  have  found  the  path  which  leads  out  of  the 
shoreless  sea  into  the  haven  of  infinite  peace. 
Out  of  the  darkness,  out  of  the  night,  and  out 
of  the  storm  and  havoc  of  material  distress,  out 
of  the  night  of  ignorance  and  beyond  the  rocks 
of  rebirth,  shines  the  golden  sun  of  truth.  Open 
thy  radiance,  O  Sun !  Shine  forth,  for  thy  light 
is  not  different  from  that  light  which  shines  in 
the  soul !  Thy  light  and  our  light  is  one.  The 
ship  of  safety  which  carries  the  mind  into  the 
harbor  of  wisdom  is  the  law. 

The  sublime  port  is  the  redemption  of  the 
individual;  it  is  the  sinking  of  the  cargo  of 
selfishness,  a  burdensome  freight,  retarding  the 
ship  of  the  soul. 


41 


THOUGHTS  ON  THINGS  PSYCHIC. 

Within  the  innermost  sanctuary  of  self  is  the 
soul  with  its  wide  latitude  of  personality,  per- 
sonalities which  are  yet  to  be. 

The  garments  of  self  are  often  confused  with 
its  principles.  The  mind  is  only  a  covering 
which  the  eternal  thinker  wears  and  which 
brings  him  into  vibration  with  inferior  planes, 
for  there  is  a  vast  distinction  between  the  plane 
on  which  the  soul  acts  and  the  planes  on  which 
the  lower  principles,  such  as  the  desire  and  sen- 
suous elements,  manifest.  An  entire  series  of 
form  and  condition  is  necessary  before  the  voice 
of  the  eternal  thinker,  and  the  indwelling  spirit 
can  be  heard  on  the  physical  plane. 

The  mind  is  uppermost  in  activity  and  con- 
trol of  all  the  principles  working  beneath  it.  It 
is  the  ruler  over  the  material.  This  is  the 
esoteric  significance  attached  to  the  Biblical 
teaching  that  man  has  dominion  over  all  things. 
The  highest  principle,  by  reason  of  its  superior 
essence  and  qualities,  determines  the  circum- 
stances, aspect  and  relation  of  everything  with 
42 


THouglits  on  Things  Psychic 

which  it  comes  into  contact.  The  vibrations  of 
mental  force  are  complete  in  development  and 
most  powerful.  Men  admire  and  stand  in  awe 
at  the  grandeur  of  tropical  storms;  they  stand 
in  reverence  before  the  stupendous  majesty  of 
IN'iagara  Falls,  but  to  him  who  perceives  the 
nature  and  transcendency  of  mental  forces,  all 
this  physical  power  shrinks  into  nothingness. 
The  discovery  of  these  mental  forces  reveals  an 
extension  of  human  faculty,  such  as  are  sug- 
gested in  psychology,  hypnosis  and  the  science 
of  chemistry,  which  is  gradually  becoming  meta- 
physical, so  psycho-spiritual  are  its  aspects  and 
recent  discoveries. 

Great  is  the  power  of  the  material,  but  ines- 
timably greater  are  the  power  and  expression  of 
the  mental.  Men  admire  this  concrete,  physical 
universe,  but  there  are  spheres  composed  of  in- 
finitely more  attenuated  substance.  There  are 
infinitely  more  modes  for  the  expression  of  con- 
sciousness other  than  the  terrestrial. 

We  look  at  the  universe  with  a  lens  of  but 
^ve  senses,  and  from  their  experiences  our  geo- 
centric and  anthropomorphic  conceptions  of 
philosophy  originate.  Just  as  men  were  accus- 
tomed to  regard  the  earth  as  the  primary  sphere 
42 


Thoughts  on  Things  Psychic 

in  the  cosmos,  and  the  other  suns  and  planets 
only  as  related  to  it,  so  their  philosophies  are 
tinctured  with  the  conception  of  the  transcend- 
ental importance  of  man  and  of  the  final  goal 
of  evolution  as  expressed  in  human  intelligence 
and  its  continuous  development.  Psychologists, 
such  as  James,  however,  point  to  the  probability 
of  other  phases  of  existence  much  higher  than 
human  life.  Spiritual  science  asserts  that  the 
probability  in  which  scientists  concur  is  a  spirit- 
ual fact,  and  that  psychology  is  approaching  the 
border-land  of  other  worlds.  These  thoughts, 
gradually  related  to  common  knowledge,  must 
profoundly  change  the  philosophy  of  life. 

The  senses  are  not  stationary  in  their  latitude 
of  experience,  but  range  beyond  and  beneath 
their  normal  level.  They  are  modified  in  some 
persons  and  greatly  extended  in  others,  so  that 
where  the  former  receive  but  a  comparatively 
limited  number  of  sense  impressions  and  where 
the  distinctness  and  intensity  of  sensations  are 
greatly  modified,  the  latter  possess  such  exten- 
sion of  sense  susceptibilities  as  almost  to  live 
in  another  sphere.  This  extension  is  subject  to 
evolution  and  environment,  but  it  may  be  ac- 
celerated by  certain  dietetic  and  breathing  exer- 
44 


Thoughts  on  Things  Psychic 

cises.  Perception  is  the  manifestation  of  con- 
sciousness; to  manifest  it  requires  various  in- 
struments and  different  conditions  and  environ- 
ments, and  these  instruments,  conditions  and 
environments  are  indefinite  in  variation,  com- 
plexity and  number.  It  is  ridiculous  to  imagine 
that  consciousness  can  only  manifest  itself 
through  the  medium  of  a  physical  brain,  and 
that  states  of  conciousness  are  inseparably  as- 
sociated with  molecular  motions  in  the  brain. 

The  senses  are  conditioned  within  their  own 
activity.  Many  animals  possess  far  better  de- 
veloped sense  susceptibilities  than  human  be- 
ings. Strange  to  say,  of  human  beings,  savages 
and  semi-savages  have  much  keener  vision, 
power  of  endurance  and  resistance  to  disease 
than  the  highly  cultured;  they  have  greater 
physical  stamina  and  vitality  and  are  more  re- 
sponsive to  external  stimuli.  Developed  human- 
ity manifests  in  coherency  of  conduct,  in  the 
perfecting  of  the  social  instinct,  in  the  develop- 
ment of  reason  and  in  the  education  of  ideas 
and  of  the  will.  In  this  evolution  it  has  dis- 
tanced itself  from  primitive  physical  life  and, 
therefore,  is  inferior  to  undeveloped  humanity; 
in  the  expression  of  physical  life. 
45 


Thoughts  on  Things  Psychic 

The  senses  have  developed  from  one  common 
source,  the  tactual  sense.  As  Lafcadio  Hearn 
says :  ^'All  the  sense  organs  are  fundamentally 
alike,  being  evolutional  modifications  of  the 
same  morphological  elements; — and  all  the 
senses  are  modifications  of  touch.  Or,  to  use 
the  simplest  possible  language,  the  organs  of 
sense — sight,  smell,  taste,  even  hearing — have 
been  alike  developed.  Even  the  human  brain, 
by  the  modern  testimony  of  histology  and  em- 
bryology is,  at  its  first  beginning,  merely  an  in- 
folding of  the  epidermis  layer." 

As  the  primitively  spiritual  bears  striking  re- 
semblance to  the  original  and  spiritual  source 
of  life,  we  find  that  the  psychic  sense  in  its  re- 
lation is  similar  to  the  tactual  sense  in  physical 
relations.  It  operates  from  a  kindred  basis. 
The  variations  of  the  psychic  sense,  clairaudi- 
ence,  clairvoyance,  telepathy  and  other  psychic 
faculties,  are  commonly  related.  When  the 
psychic  sense  is  directed  to  vision,  it  is  spoken 
of  as  psychic  sight,  when  to  hearing,  as  psychic 
hearing.  The  muscular  reaction  to  sensation, 
as  example,  the  lifting  of  a  chair,  has  its  psy- 
chic counterpart  in  what  is  termed  telaesthesia 
and  exteriorization.  Psychic  perception  is  a 
4G 


Thoughts  on  Things  Psychic 

matter  of  feeling.  In  the  seances  of  the  Psy- 
chical Research  Society  the  test  mediums  fre- 
quently say:  ^^I  see  such  and  such  an  object 
or  person.''  Closely  questioned  regarding  their 
vision,  they  say  that  their  sight  is  not  so  much 
a  vision  as  a  consciousness  of  an  object  and  its 
qualities  and  of  a  person  and  his  feelings  and 
thoughts.  They  feel  the  color,  the  form,  the 
vibration  and  so  on.  If  a  person  has  passed  the 
earth-plane  as  a  suicide,  as  a  criminal  sentenced 
to  death,  or  from  shock  or  disease,  the  medium 
feels  the  circumstances,  environment  and  condi- 
tions through  which  death  occurred.  This  re- 
fers to  the  mental  type  of  psychical  phenomena. 
It  refers  to  those  phenomena  which  forecast  the 
future  and  recite  present  and  past  experiences 
of  the  persons  for  whom  psychical  phenomena 
are  performed. 

The  physical  conditions  under  which  these 
phenomena  occur  are  generally  regarded  as  ab- 
normal. The  psychic  is  regarded  by  many  as 
suffering  from  nervous  trouble,  and  his  psy- 
chic faculties  considered  as  mental  aberrations. 
There  are,  without  doubt,  instances  when  psychic 
faculties  manifest  with  disordered  nerves,  but 
these  instances  are  few  and  form  no  argument 
47 


Thoughts  on  Things  Psychic 

with  regard  to  all  psychic  experiences.  The 
drunkard  has  psychic  experience  in  delirium, 
but  his  vision  has  not  the  moral  or  knowing 
value  of  the  experience  of  a  sage.  We  know  a. 
tree  by  the  fruit  it  brings  forth.  If  the  fruit 
is  sound,  the  tree  is  good.  All  psychic  experi- 
ences which  have  a  transforming  value  for  good 
are  proper  in  their  causes  and  in  their  results. 
One  may  have  religious  experiences  which  are 
genuine  and  reasonable.  If  super-conscious 
perception  leads  to  religious  insight  and  truth, 
its  value  is  important.  Abnormal  experiences 
disturb  the  sanity  of  the  mind  and  harm  the 
body. 

Psychic  experiences  of  the  highest  order,  the 
mental  order,  develop  with  the  quickening  of 
the  vibrations  of  the  mind.  This  quickening  oc- 
curs when  the  mind  is  continuously  concentrat- 
ed in  a  given  direction.  Continuous  concentra- 
tion means  the  even,  unbroken  flow  of  thought. 
This  form  of  persistent  thought  is  not  the  re- 
sult of  spasmodic  effort,  but  of  an  unintermit- 
tent,  patient,  persevering,  well-regulated  sys- 
tem. The  science  of  mathematics  is  not  mas- 
tered by  fits  and  starts  of  effort,  but  by  years  of 
concentrated  effort.  Men  devote  years  of  their 
48 


THouglits  on  Tilings  Psychic 

lives  toward  tho  realization  of  certain  desires. 
Great  discoveries  are  the  result  of  long-contin- 
ued investigation.  In  the  greatest  science,  that 
of  life,  the  student  must  bring  infinite  patience 
and  strength  of  purpose  to  the  task.  The 
science  of  life  is  revealed  through  the  science  of 
concentration. 

The  word  concentration  is  much  misunder- 
stood. The  idea  of  effort,  of  positiveness,  of 
activity  is  associated  with  it,  when  the  very 
contrary  is  needed.  Students  of  mental  thera- 
peutics and  of  practical  psychology,  imfamiliar 
with  the  deeper  truths  of  these  sciences,  concen- 
trate with  the  thought  of  concentration  domi- 
nant in  their  mind.  The  very  idea  of  concen- 
tration should  be  excluded  from  the  mind.  That 
fact  alone  causes  the  mind  to  be  too  self-con- 
scious, when  consciousness  should  entirely  cen- 
ter on  its  object.  If  one  attempts  to  concentrate 
on  the  abstract  principle  of  truth,  and  is  con- 
scious that  he  is  concentrating,  he  might  as  well 
give  up  the  task.  The  greatness  of  an  actor 
lies  in  the  fact  that  he  forgets  himself  in  the 
portrayal  of  a  character,  becoming  so  identified 
with  it,  that  the  audience  is  swayed  by  the 
realism  of  the  performance.  In  concentration, 
49 


Thoiiglits  on  Things  Psychic 

the  mind  should  become  so  engrossed  with  its 
subject  as  to  be  conscious  of  naught  else.  There 
have  been  thinkers,  so  taken  up  with  their  work 
that  they  have  forgotten  to  eat  their  meals, 
though  the  food  was  before  them.  Such  concen- 
tration is  efficacious  and  leads:  to  intuitive  per- 
ception and  immediate  insight  into  the  nature 
of  the  object  concentrated  upon.  Men  have 
wrested  the  marvels  of  the  heavens  and  earth 
through  concentration.  All  knowledge  is  the 
result  of  persistence  of  thought  and  investiga- 
tion. Deepest  concentration  has  a  psychologi- 
cal import.  The  separation  of  the  mind  from 
its  surroundings  and  its  lack  of  response  to 
outer  impressions  become  so  restricted  that, 
though  a  pistol  were  shot  in  the  presence  of  the 
thinker,  he  would  not  hear  it.  Even  the  pres- 
ence of  death  has  no  impressive  force.  Archi- 
medes, the  mathematician,  was  absorbed  in 
geometry  when  the  Eoman  soldier  threatened 
his  life.  To  the  threat,  the  thinker  replied: 
^'Do  not  disturb  my  circles.'^  So  concentrated 
was  he  that  the  threat  was  waived  aside.  The 
concentration  of  Archimedes  was  the  result  of 
persistent  study.  His  mind,  exalted  by  the  de- 
sire to  know,  was  like  a  magnet.  It  drew 
knowledge.  50 


Thoiiglits  on  Tilings  Psychic 

There  is  an  intini.ate  psychological  connection 
between  knowledge  and  investigation.  Investi- 
gation is  the  casual  state  of  knowledge.  Knowl- 
edge is  the  effect  developing  from  investigation. 
Consciousness  is  attenuated  in  the  direction  of 
thought,  and  when  it  absorbs  thought,  it  does 
not  acquire  something  external  to  itself.  It  only 
transforms  that  which  is  apparently  external 
into  conscious  value  and  experience.  Before  the 
mind  grasps  the  principle  of  any  science,  the 
latter  seems  separate  from  the  former.  But 
when  the  science  is  mastered,  consciousness  and 
the  science  are  one.  That  is  the  governing  idea 
in  all  evolution.  The  persistence  of  subcon- 
scious or  rather  instinctive  desire,  in  the  course 
of  centuries  attached  wings  to  the  amphibian, 
and  birds  peopled  the  air.  The  complex  struc- 
ture of  the  higher  mammals,  particularly  of 
man,  developed  with  continuity  of  instinctive 
desire  on  the  part  of  the  animal  to  properly  re- 
late itself  to  changing  conditions  in  its  environ- 
ment. Further  evolution  will  unfold  through 
the  same  avenue. 

Desire  is  largely  subconscious.    Conscious  de- 
sire rarely  realizes  its  object,  when  the  latter  is 
out  of  immediate  reach.     Subconscious  desire 
51 


Thoughts  on  Things  Psychic 

arouses  the  latent  faculties  of  the  mind  which 
vivify  the  normal  faculties,  such  as  reason,  into 
hyper-activity,  when  thought  is  spontaneous  and 
difficult  prohlems  solve  themselves,  as  it  were, 
through  the  quickened  activity  of  the  mind. 
This  state  is  intuition.  In  memorizing,  when 
a  first  or  second  effort  fails  to  present  the  past 
word,  thought  or  experience  to  consciousness, 
w^esay:  ^^I  cannot  think  of  it  just  now."  Sud- 
denly, what  we  are  trying  to  think  of  leaps  into 
consciousness.  The  process  hy  which  segregated 
states  of  consciousness  of  the  past  are  co-ordi- 
nated and  presented  to  consciousness  is  indis- 
cernible. The  surface  result  of  the  process  may 
be  analyzed,  and  so  forth,  but  the  causal  element 
in  memory  escapes  us.  It  is  sufficient  to  know 
that  the  store-house  of  the  sub-conscious  mind 
registers  the  slightest  impression,  and  that  noth- 
ing is  lost.  This  thought  should  cause  "the 
mind  to  remember  its  deeds." 

Through  concentration  in  any  direction,  the 
faculties  of  the  subconscious  mind  are  aroused. 
Just  as  greatest  scientific  discoveries  are  re- 
vealed through  the  persistence  of  the  desire  to 
know,  and  through  persistent  research,  so  more 
concerning  man's  inner  nature,  the  development 


Thouglits  on  Things  Psychic 

of  his  potential  faculties  and  their  relation  to 
his  personal  evolution  is  brought  to  conscious- 
ness, when  the  mind  is  eager  to  explore  the  area 
beyond  its  surface. 

The  methods  for  the  attainnment  of  knowl- 
edge are  potential  within  the  depths  of  each  in- 
dividual soul.  The  knowledge  of  the  most  emi- 
nent of  the  world's  thinkers  is  inherent  in  all 
beings.  A  mine  of  precious  ore  is  in  the  desert. 
Buried  beneath  the  rock  and  hard  soil  is  untold 
wealth.  But  to  secure  that  wealth,  the  pros- 
pector must  leave  the  comforts  of  city  life  and 
wander  over  trackless  wastes,  many  times  in 
peril  of  life.  Even  when  the  mine  is  discovered 
and  the  assay  reveals  valuable  ore,  the  owner 
must  struggle  with  the  odds  of  circumstances  to 
finance  its  development.  When  the  ore  is  ex- 
tracted it  goes  through  the  process  of  refine- 
ment. Then  it  is  sent  to  various  distributing 
points,  the  mint,  factories  and  so  forth.  In  the 
desert  of  life  is  the  mine  of  knowledge.  Gain- 
ing possession  of  that  kiiowledge  the  soul  ac- 
quires the  greatest  treasure.  The  method  of 
discovering  it  is  by  control  over  the  difficulties 
which  present  themselves.  Such  difficulties  are 
the  incessant  clamorings  of  desire  which  tend 
53 


Thoughts  on  Things  Psychic 

to  engage  the  mind  in  the  pursuit  of  physical 
pleasure.  The  mind,  absorbed  in  the  senses, 
cannot  rise  superior  to  them,  and  thus  knowl- 
edge is  not  obtained.  The  disengagement  of  the 
mind  from  lower  physical  vibrations  and  those 
things  which  represent  physical  aggrandize- 
ment, such  as  earthly  possessions  and  material 
advantages,  is  reached  through  the  dissociation 
of  the  mind  from  the  ideas  and  emotions  repre- 
senting purely  physical  life,  and  through  the 
association  of  ideas  and  feelings  tending  to  es- 
tablish the  mind  in  higher  modes  of  expression. 
This  change  in  the  mind  requires  a  long  time. 
It  has  taken  centuries  after  centuries  of  evolu- 
tion, numbers  upon  numbers  of  lives  for  the 
development  of  life  as  it  is  represented  in  hu- 
man intelligence.  The  subconscious  desire, 
which  is  the  vital  factor  in  evolutionary  modi- 
fication from  simple  to  complex  forms  of  body, 
and  from  simple  to  complex  expression,  operates 
slowly  and  produces  the  momentous  changes  in 
life  only  after  ages  of  concentrated  effort.  Judg- 
ment and  reason  are  the  highest  developed  fac- 
tors. Their  practical  application  to  the  educa- 
tion of  the  will  and  to  the  revaluation  of  ideas 
determines  the  progress  of  the  individual.  The 
54 


Thoughts  on  Things  Psychic 

mind  must  leave  the  turbulence  of  passion.  In 
the  silence  of  discrimination  and  self-control,  its 
vision  is  truer,  and  its  purpose  firmer.  It  is 
not  led  astray  by  the  mirages  of  physical  ex- 
pression; established  in  heart,  it  wends  its  way 
to  the  mine  of  truth.  The  Voice  of  the  Silence 
is  heard  in  the  calm  of  self-possession. 

It  is  not  sufficient,  however,  to  discover  truth 
and  have  an  estimate  of  its  all-important  value 
in  the  realization  of  knowledge.  The  mine  of 
knowledge  must  be  developed.  This  develop- 
ment is  obtained  through  discrimination  of 
mind  with  regard  to  the  circumstances,  condi- 
tions or  personalities  which  increase  the  ad- 
vantages of  spiritual  progression.  Then  the  ore 
of  knowledge  is  extracted.  From  persistence 
in  effort  amid  the  distraction  which  tempted 
him,  the  seeker  reaps  a  treasure  that  neither 
rust  can  destroy  and  into  which  thieves  cannot 
break.  Precious  ore  is  serviceable  as  it  is  dis- 
tributed and  circulated.  Knowledge  is  useful 
as  it  is  turned  into  practical  results,  as  it  bene- 
fits others.  The  person  who  has  knowledge 
helps  himself  more  than  he  does  others.  The 
Swami  Vivekananda  said:  ^Things  are  not 
bettered,  but  ive  are  bettered  by  making  changes 
55 


Thoughts  on  Things  Psychic 

in  them."  Perfection  in  any  line  is  impossible. 
All  motions  are  circular,  and  the  climax  is  the 
point  at  which  retrogression  commences.  The 
force  which  manifests  in  perfection,  which  gives 
meaning  to  development  is  dissipated  when  its 
purpose  is  accomplished.  Good  and  evil,  sick- 
ness and  health  continue,  though  moral  systems 
are  developed  and  redeveloped  and  though  hos- 
pitals and  medical  discoveries  are  ever  at  serv- 
ice. The  miseries  of  life  are  remedied  in  the 
individual.  In  properly  relating  himself  to 
natural  and  spiritual  laAvs,  one  becomes  master 
of  whatever  affects  him.  Obedient  to  the  law 
he  is  blessed  in  its  dispensations.  'No  reform 
was  ever  sweeping  or  permanent.  There  are 
always  new  aspects,  new  advantages  to  be 
gained,  new  errors  to  be  eradicated. 

It  is  the  understanding  of  the  individual 
which  determines  his  progress  in  thought.  It 
is  the  application  of  his  ideas  to  practical  ex- 
perience which  rates  his  w^orth.  Men  know 
what  they  should  do,  but  the  working  out  of  that 
knowledge  is  different.  Concentration  on 
knowledge  arouses  the  necessity  of  responsible 
action.  The  passingness  of  life,  the  changes 
which  men  experience  in  their  fortune,  the  in- 
56 


Thoughts  on  Things  Psychic 

stability  of  everything  on  which  the  heart  is 
most  centered  teach  the  lesson  that  beyond  the 
ephemeral  phases  of  existence  is  the  soul,  and 
that  its  development  is  the  real  purposes  and 
permanent  fact  in  individual  life.  Feelings 
have  greater  power  than  ideas.  These  thoughts 
arouse  corresponding  feelings  which,  when  in- 
tense, have  a  radical  value  in  changing  the  cur- 
rents of  expression  and  stimulate  enthusiasm  to 
higher  purposes. 

Desire  for  knowledge  attracts  the  teacher  and 
renders  the  pupil  fit.  That  desire  must  be  con- 
tinuous and  determined,  else  it  has  only  a  rela- 
tive value.  The  business  man's  purpose  is  the 
acquisition  of  money,  and  is  expressed  in  his 
faithful  performance  of  the  duties  which  com- 
mercial life  imposes.  He  sacrifices  pleasure 
and  personal  comforts  to  advance  his  interests. 
This  is  effectual  desire.  When  applied  to  the 
deeper  relations  of  life,  it  assumes  greater  pro- 
portions. The  discovery  of  knowledge  is  more 
comprehensive  a  purpose  and  an  effort.  It  re- 
quires greater  consistency  and  will-power.  Will- 
power is  the  force  of  persistent  desire.  It 
breaks  down  barriers  and  impels  the  mind  to 
the  realization  of  its  purpose. 
57 


Thoughts  on  Things  Psychic 

There  is  nothing  mysterious  in  concentration. 
The  word  implies  that  consciousness  can  be  fo- 
calized to  the  point  where  it  becomes  identified 
with  the  object  of  its  attention.  As  food, 
though  separate  from  the  body  before  eating,  is 
absorbed  in  the  essence  of  the  body,  into  flesh, 
blood  and  life  when  it  is  eaten,  so  when  the 
mind  approaches  its  object,  it  absorbs  it  into  its 
life. 

The  universe  of  man  is  the  universe  of  his 
mind.  ISTature  is  motion.  The  mind  reacts  on 
this  motion,  and  the  universe  is  alive  with  in- 
numerable forms  and  different  expressions  of 
life.  Meditation  on  the  activity  of  the  mind, 
on  its  reflex  responses  to  outer  impressions 
affords  the  soul  an  idea  of  the  reality  of  the  life 
of  the  mind  as  compared  with  the  action  of  in- 
sensate matter.  The  body  is  the  instrument 
through  which  the  motion  of  external  stimuli 
and  the  activity  of  the  mind  are  co-ordinated. 
But  the  body  is  not  the  only  instrument.  Con- 
sciousness is  the  reality;  there  are  other  instru- 
ments through  which  it  manifests  than  the  body. 
The  body  relates  it  to  physical  life;  the  mind 
to  mental  life;  the  soul  to  spiritual  life.  Of 
these  three  existences  there  are  endless  differen- 
58 


Thoughts  on  Things  Psychic 

tiations    and    degrees.      These    differentiations 
and  degrees  manifest  on  their  respective  planes 
and  in  their  respective  manner.     Intelligence 
reacts  on  rarer  impressions  than  the  physical. 
The  universe  is  everywhere  where  the  mind  can 
imagine.    Infinitely  beyond  and  infinitely  below 
this   terrestrial   life   extend   innumerable   rela- 
tions of  mind  between  what  is  mind  and  what 
is  not  mind.     Meditation  on  this  thought  im- 
presses consciousness  with  the  theoretical  knowl- 
edge that  it  is  not  limited.    It  is  only  the  instru- 
ment   through    which    consciousness    expresses 
itself    that    is    conditioned.     This    theoretical 
knowledge  may  become  practical.     The  miracu- 
lous events  in  the  lives  of  the  saints  and  the 
sages  of  all  times  prove  this.     The  phenomena 
of  spiritualism  and  hypnosis  attest  to  it.     As 
yet  the  liberation  of  consciousness  from  the  in- 
strument through  which  it  expresses  itself  is 
little  understood.     There  are  many  instances 
where  this  occurs,  but  they  are  not  satisfactorily 
explained.      The  understanding  must  ever  be 
individual.      One  who  has  a  religious  experi- 
ence, such  as  feeling  the  presence  of  God  or  see- 
ing visions,  does  not  doubt  its  authenticity.   'No 
argument  persuades  him  against  his  personal 
59 


Thoughts  on  Things  Psychic 

knowledge.  The  mystic  life  is  incommunicable. 
It  has  powerful  force,  however.  To  abandon 
earthly  pursuits,  to  regard  the  universe  as  a 
myth,  and  to  follow  such  theories  as  are  prac- 
ticed by  the  monastic  orders  of  all  ages  requires 
a  complete  change  of  mind  and  the  subjugation 
of  physical  to  mental  life.  Electricity  is  an 
invisible  force,  and  concerning  it  little  is  known, 
yet  its  force  is  tremendous.  Thus,  the  power  of 
concentration  is  infinite,  though  concentration, 
itself,  is  clear  to  many.  Concentration  is  known 
only  to  those  who  have  sufficient  mental  control 
to  enliven  the  mind  with  a  single  idea  and  a 
firm  purpose. 

There  is  a  superconscious  reality  to  all  ob- 
jective phenomena  and  a  superior  life  to  objec- 
tive life.  Concentration,  or  the  established 
purpose  and  idea  to  get  beyond  limited  expres- 
sion, lifts  the  mind  beyond  normal  perception. 
Just  as  knowledge  is  discovered  when  the  mind 
is  quickened  through  intense  thought,  so  con- 
sciousness is  quickened  through  the  firm  desire 
to  reach  beyond  limited  perception.  Inherited 
memory  is  transmitted  into  instinct  and  im- 
pulse and  into  natural  tendencies  to  certain 
things  and  aversion  to  others.  In  the  light  of 
60 


Thoughts  on  Things  Psychic 

spiritual  science,  inherited  memory  is  the  re- 
sultant of  individual  past  lives.  Thus,  the  in- 
stinctive emotions  that  crowd  the  mind  origi- 
nate in  conscious  desires  and  actions  of  past 
lives.  High-spirited  persons  with  a  sensitive 
consciousness  represent  the  subconscious  desire 
of  many  past  lives  to  refine  the  sensibilities  in 
order  to  experience  life  with  keener  feeling. 
The  faculties  and  possibilities  on  the  surface 
of  personal  life  are  evolved  from  the  impetus 
and  totalized  effort  of  the  Past.  Continuous 
desire  and  the  education  of  ideas  will  extend 
the  surface  expression  and  give  deeper  insight 
into  the  nature  of  life. 

Concentration  is  a  state  rather  than  an  activ- 
ity. It  is  a  state  when  there  is  but  one  idea  in 
the  mind  and  when  the  innumerable  thought- 
waves  of  daily  life  are  suppressed.  A  thorough 
distinction  between  a  state  of  mind  and  a  state 
of  activity  must  be  emphasized.  The  mind  is 
active  in  the  state  of  concentration,  but  the 
activity  is  called  activity,  and  the  state  is  called 
a  state.  This  conception  will  relieve  many  mis- 
conceptions regarding  concentration.  There  are 
persons  who  believe  that  to  think  absolutely 
nothing,  to  render  the  mind  vacant  of  any  idea 
61 


Tliouglits  on  Things  Psychic 

whatever,  to  lose  the  sense  of  egoism  and  the 
thought  that  they  are  trying  to  make  the  mind 
vacant,  is  concentration.  Sleep  is  brought  about 
in  that  fashion,  only  in  normal  sleep  there  is 
no  effort.  It  is  a  sort  of  self -induced  anaethesia. 
It  resembles  a  swoon. 

Concentration  is  not  a  sudden  breaking  away 
from  normal  consciousness.  The  passing  of 
consciousness  from  this  to  other  phases  of  ex- 
istence is  natural.  The  mind,  absorbed  in 
thought,  becomes  unconscious  of  the  surround- 
ings and  vibrations  of  this  plane  and  is  con- 
scious on  the  plane  of  ideas  and  so  forth.  The 
mistake  is  in  thinking  that  the  mind  is  where 
the  body  is;  it  originates  in  the  thought  that 
men  are  bodies.  The  unconsciousness  of  terres- 
trial life  arises  through  negative  conditions.  It 
is  not  the  aim  to  become  unconscious  to  nornral 
life.  Unconsciousness  to  the  occurrences  of  this 
plane  in  concentration  is  an  effect.  Many  think 
that  the  whole  of  concentration  is  embodied  in 
becoming  unconscious  to  the  experiences  of 
daily  life.  They  accordingly  proceed  to  '^think'* 
themselves  into  this  state,  with  the  result  that 
they  become  psychically  afflicted  and,  instead  of 
C2 


Thoughts  on  Things  Psychic 

realizing  their  desire,  become  farther  removed 
from  it. 

The  superstition  regarding  psychical  experi- 
ences should  be  eradicated.  The  paraphernalia 
of  alleged  occultism  tend  to  hypnotize  the  mind 
into  charlatanism.  The  so-called  ''hypnotic 
eye/'  the  rigidity  and  solemnity  of  countenance, 
the  sense  of  superiority,  the  thought  of  power 
over  others,  the  desire  to  grow  in  the  opinion  of 
others  have  not  the  least  connection  with  the 
spiritual  science  of  concentration.  They  have 
brought  practical  psychology  into  disrepute. 
Persons  with  these  qualities  employ  their  smat- 
tering of  psycho-spiritual  truth  to  dupe  the 
credulous. 

The  faculty  of  concentrating  the  mind  is  a 
growth.  One  cannot  learn  it  In  a  short  time. 
It  comes  with  mental  development  and  educa- 
tion of  the  will.  Freedom  of  will  manifests 
itself  in  self-control.  Men  are  not  free  by  say- 
ing so,  but  by  living  their  thought  of  freedom 
in  dominion  over  emotions  and  thought,  not  in 
harmony  with  spiritual  progress.  Harnessing 
natural  power  demands  discovery,  invention 
and  great  labor.  Harnessing  thought  is  far 
more  difficult.  It  is  best  to  do  away  with  every 
63 


Thoughts  on  Things  Psychic 

bit  of  superstition  and  explain  concentration  in 
natural  terms.  Instead  of  calling  concentra- 
tion by  its  name,  it  may  be  better  understood  by 
calling  it  fixed  attention.  Fixed  attention  brings 
the  idea  in  simple  terms.  Examining  them- 
selves, many  persons  claiming  concentration, 
dominion  of  mind  over  matter,  therapeutic 
power  and  so  forth,  will  get  a  new  opinion  of 
these  things  and  of  themselves.  They  will  know 
that  their  real  knowledge  is  exceedingly  limited. 
When  they  arrive  at  that  knowledge  they  are 
taking  the  first  steps  to  true  knowledge  and  true 
power. 

looting  his  daily  life,  the  individual  sees  that 
he  rarely  exercises  fixed  attention  in  any  line. 
If  he  is  a  student  he  will  discover  that  his  edu- 
cation consists  mainly  in  stocking  his  memory 
with  a  lot  of  facts.  Memorizing  does  not  re- 
quire the  fixed  attention  which  is  demanded  in 
creative  thought.  It  is  not  in  memorizing  the 
thoughts  of  others  that  knowledge  is  gained,  but 
in  the  individual  perception  of  truth  and  in  per- 
sonal observation  of  facts.  Fixed  attention  is 
necessary,  and  this  is  absent  with  the  average 
student,  distracted  with  numerous  other  condi- 
tions. In  any  of  the  walks  of  life,  the  indi- 
64 


Thoughts  on  Things  Psychic 

vidua!,  who  impartially  scrutinizes  his  daily 
existence,  finds  that  little  fixed  attention  is  di- 
rected to  any  purpose.  Duties  are  performed 
because  irresponsibility  endangers  economic 
safety  and  produces  other  unpleasant  and  un- 
comfortable circumstances.  The  employed  busi- 
ness man  generally  has  only  a  minor  interest  in 
his  work.  His  attitude  is  not  personal  and  is 
not  his  personal  concern,  except  as  his  concep- 
tion of  duty  makes  him  feel  so,  and  that  is  not 
the  case  with  the  greater  number.  There  is  no 
continuous  consistency  in  his  personal  relations. 
He  is  swayed  by  impulse,  and  has  no  systematic 
habits. 

The  lack  of  fixed  attention  is  manifest  in 
many  households.  The  husband  has  no  regular 
method  of  providing,  and  the  wife  mismanages. 
In  the  struggle  for  existence  no  established  hab- 
its are  developed  in  the  children,  with  the  result 
that  the  girl  develops  into  a  prattling,  irrespon- 
sible woman,  and  the  boy,  according  to  the  chance 
influences  of  his  associations.  Refinement 
of  manners  and  fixed  habits  of  conduct  and  busi- 
ness form  the  basic  principle  upon  which  society 
is  founded.  Refinement  is  achieved  in  fixed  at- 
tention to  the  demands  of  cultivated  social  life. 
65 


Thoughts  on  Things  Psychic 

It  requires  moral  control,  for  the  spirit  of  re- 
finement is  the  spirit  of  the  choicest  qualities 
of  character.  Success  in  business  demands  fixed 
attention.  Proprietors  of  business  interest  have 
this  fixed  attention  developed.  It  is  necessary 
for  their  welfare.  That  is  why,  generally  speak- 
ing, they  have  fixed  habits,  because  a  fixed  habit 
in  one  direction  encourages  fixed  habits  in  other 
directions. 

Fixed  attention  in  all  the  affairs  of  life 
rounds  out  the  character,  strengthens  the  will, 
and  induces  success  in  every  direction.  For 
this  reason  it  should  be  cultivated.  The  man 
who  can  think  and  continuously  think  in  a  cer- 
tain direction  accomplishes  the  purpose  identi- 
fied with  his  thought.  He  commands  Fortune. 
He  is  continuously  expectant.  He  understands 
that  the  secret  of  success  is  determination,  and 
that  determination  is  only  another  word  for 
fixed  attention. 


MOKAL   TKUTHS. 

The  breaking  of  the  moral  code  is  the  break- 
ing of  natural  law.  All  excesses  or  the  practice 
of  conduct  leading  to  excesses  are  unhealthy,  as 
well  as  immoral.  This  affords  new  views  of 
many  things,  which,  differently  considered,  lose 
relation  and  significance.  When  men  realize 
that  different  practices  disturb  physical  equili- 
brium, they  will  at  least  appreciate  the  uses  of 
the  law,  even  if  they  fail  to  follow  it.  The  law 
is  not  short-sighted.  At  times  it  is  simply  rend- 
ered, and  men  imagine  the  truth  as  something 
far-fetched  and  fanciful,  but  the  wisdom  is  real, 
as  its  practical  application  verifies.  We  are 
often  blindly  led  by  desire  into  paths  seemingly 
strewn  with  pleasures,  when,  in  reality,  they  are 
bordered  with  pain.  Many  deeds  are  ''like 
goodly  apples,  rotten  at  the  heart."  We  are  be- 
guiled by  the  sophism  of  desire.  The  moral  has 
value  in  that  it  is  protective.  The  immoral  is 
injurious.  When  we  do  wrong  it  is  ourselves 
whom  we  injure.  The  influence  of  conduct  may 
extend  to  others,  but  the  individual  reaction  is 
67 


Moral  Truths 

of  far  greater  consequence.  Tins  idea,  thor- 
oughly established  in  consciousness,  would  in- 
hibit the  commital  of  many  a  crime.  As  it  is, 
men  believe  they  are  pleasing  themselves  when 
they  are  frequently  causing  themselves  illness 
and  sorrow  as  a  result  of  thoughtless  conduct. 
It  is  like  a  sphere.  The  presenting  side  of  the 
sphere  seems  pleasing  and  promising,  but  the 
opposite  side  is  dark  and  foreboding.  The  per- 
sonality turns  the  presenting  side  about  to  ob- 
tain a  more  complete  view,  and  the  dark  side 
shows  itself.  That  is  the  meaning  of  immoral- 
ity. When  w^e  are  immoral,  we  are  our  worst 
enemies.  As  the  soul  evolves,  it  discovers  that 
it  has  neither  friend  nor  enemy,  but  that  its 
own  acts  attract  good  and  evil  conditions.  The 
soul,  in  this,  is  absolutely  free.  Within  its  own 
depths  lies  the  power  to  evoke  bliss  or  pain,  and 
as  most  persons  are  in  ignorance  of  how  to 
arouse  the  hidden  forces  of  the  soul,  they  meas- 
ure out  pain  to  themselves,  although  their  pur- 
pose is  self-indulgence.  Pain  and  repeated 
pain  follows,  because  the  soul  has  not  as  yet  de- 
veloped the  discrimination  which  distinguishes 
between  the  things  which  truly  make  for  pleas- 
ure and  the  things  which  cause  pain.     The  ap- 


Moral  Truths 

pearance  of  things  deceive.     The  eye  of  the 
mind  must  train  itself  to  see  beneath  the  sur- 
face and  to  distinguish  the  germ  of  pain  in  the 
heart  of  seeming  pleasure.     There  is  no  happi- 
ness in  immoral  or  selfish  acts.    Inordinate  pas- 
sion leads  to  mental  and  physical  ruin.     The 
drain  on  nervous  energy  is  a  robbing  of  the  vital 
stamina.     Passion  is  the  perversion  of  natural 
desire.     The  fire  and  fever  of  inordinate  desire 
consume  the  mental  and  psychic  forces,  disturb 
the  instinctive  life  and  destroy  the  conditions 
for  spiritual  harmony  and  progress.     In  these 
things  lie  the  interpretation   and  logical  con- 
sistency of  right  conduct.     Eight  should  be  en- 
acted not  for   any  sake,  but  for  the  sake  of 
right.     To  be  morally  right  is  to  be  mentally 
and  physically  adjusted ;  it  means  the  harmony 
and  perfect  equilibrium  of  personality.    Man's 
responsibility  during  the  sojourn  on  earth  is 
the  perfection  of  personality,   and  personality 
can  be  rendered  perfect  only  by  controlling  its 
various  principles.     This  presents  a  worthy  at- 
titude in  relation  to  justice  and  truth.     True, 
there  is  a  humanitarian,  an  unselfish,  and  an 
evolutionary  motive  for   doing  right,  but  the 
greatest  motive  is  self-perfection. 
69 


Moral  Truths 

It  is  not  in  verbal  assent  to  moral  codes  and 
in  their  intellectual  support  that  good  is  done, 
but  in  actual,  daily  practice.  Practice  of  moral 
dem-ands  will  open  the  door  of  spiritual  knowl- 
edge. If  we  are  true  to  ourselves  and  develop 
the  very  best  within  us,  it  follows  that  we  can 
then  be  false  to  no  man.  We  should  be  moral, 
because  it  is  unhealthy  to  be  otherwise.  Some 
of  the  passions  are  directly  telling  upon  the 
organs  and  functions  of  the  body.  Anger  can 
cause  the  rupture  of  blood  vessels  and  disturb 
the  proper  action  of  the  liver;  fear  will  cause 
nervous  prostration,  often  death.  Jealousy  and 
grief  also  have  their  effects  on  the  body.  Cases 
are  frequently  recorded  where  infants  have  died 
as  the  result  of  nursing  the  mother's  milk, 
poisoned  by  her  sudden  and  violent  anger.  The 
nervous  and  functional  troubles  arising  through 
inverted  desires  and  emotions  are  numerous, 
and  often  chronic  and  mortal.  Therefore,  even 
from  a  physical  point  of  view,  too  much  stress 
cannot  be  laid  on  the  uses  of  morality.  Morality 
will  not  be  regarded  much  longer  under  a  dog- 
matic or  purely  religious  heading.  The  time  is 
fast  approaching  when  the  morally  afflicted  will 
be  placed  in  the  same  standing  as  the  physically 
70 


Moral  Truths 

afflicted,  and  treated  and  cared  for.    Advanced 
surgeons    are    already    performing    operations 
upon    children    of    abnormal    tendencies    and, 
in     frequent     instances,     complete     cures     are 
brought    about.      There    is    deeper    value    and 
importance   attached   to   the  conditions  of  the 
morally  afflicted,  for  they  are  no  longer  con- 
sidered wicked,  but  sick  and,  as  sick  persons, 
need  medical  or  surgical  attention.     Under  the 
heading  of  immorality  may  be  included  all  such 
insanities  as  morbid  worries  of  whatever  de- 
scription.    Eesponsible  persons  have  no  right 
to  worry.     It  is  sinful.     It  tends  to  self-depre- 
ciation and  to  weakness,  and  weakness  is  the 
only  original  sin.    Morbid  fears  deplete  vitality. 
Worry  is  as  much  of  a  sin  as  any  numbered  in 
the  decalogues  of  religions.     The  most  import- 
ant influence  of  worry  is  its  tendency  to  self- 
destruction.     There  are  more  ways  to  the  sui- 
cide's grave  than  the  sudden,  fitful,  self-destruc- 
tion almost  daily  witnessed.     There  is  the  self- 
murder   arriving  at  its  purpose  by  circuitous 
paths,  and  of  these  are  worry  and  passion.     In 
the  mind  of  Him  Who  wots  of  all  things,  the 
person  who  drinks  himself  to  the  tomb,  or  slay^^ 
himself  through  mad  passions,  is  as  guilty  of 
71 


Moral  Truths 

suicide  as  lie  who  deliberately  places  the  revol- 
ver to  his  head  and  shoots  the  bullet  that  sends 
him  to  eternity.  This  is  another  value  of  mor- 
ality, the  value  of  responsibility.  The  results 
which  this  responsibility  carries  are  more  ter- 
rorsome  than  the  wildest  fancies  of  hell,  for, 
unlike  hell,  they  are  real  and  cruel.  It  is  only 
through  pain  that  experience  is  gained,  and 
often  that  pain  is  bitterest. 

Experience  is  knowledge  in  the  nut-shell ;  not 
dry,  scholastic  learning,  but  the  conscious  ap- 
preciation of  the  values  of  life.  It  is  often  a 
hard  drilling.  The  pursuer  of  passion,  fettered 
by  the  iron  chain  of  habit,  has  a  hard  time 
bursting  the  links  of  vice.  Yet  it  all  lies  in  the 
educated  will  that  must  be  aroused  into  activity 
and  into  determination  of  purpose.  Then  the 
conquest  is  easy,  but  this  arousing  of  will  is 
far  from  the  mind  of  the  immoral  man.  He 
cannot  school  his  mind  to  the  necessary  renun- 
ciation, so  pain  and  misery  compel  him.  When 
a  man  realizes  danger  from  a  certain  direction 
he  will  not  follow  the  line.  The  stricken  soul 
must  come  to  the  practical  realization  of  the 
danger  and  the  suffering  following  the  practice 
of  evil  conduct  and  absorb  into  consciousness  the 
72 


Moral  Truths 

experience  of  pain.  Then  only  can  reform  be 
hoped  for.  Then  the  will  arises  equal  to  the 
task  of  conquest  over  moral  infirmities.  Then 
the  man  can  take  a  new  hold  on  himself,  uniting 
the  lower  with  the  higher  self.  Men  are  their 
own  executioners.  There  is  no  god  who  pun- 
ishes. Who  shall  punish  the  soul  in  its  nature 
essentially  divine?  The  essence  of  the  soul  is 
the  essence  of  the  law.  The  law  and  the  indi- 
vidual are  one.  Therefore,  it  is  the  individual 
himself  who  inflicts  his  own  punishment.  Un- 
acquainted with  the  vital  truth  and  with  that 
discrimination  which  distinguishes  between 
good  and  evil,  the  soul  pursues  the  mad  course 
of  desire,  satisfies  the  cravings  of  the  lower  self 
and  thus  comes  to  misfortune. 

Each  and  every  channel  of  imperfect  expres- 
sion has  to  be  reconstructed.  Each  discord 
must  be  brought  to  harmony,  until  the  entire 
nature  of  personality  is  well  related.  The  only 
duty  in  life  is  the  transformation  of  evil  into 
good  habits.  In  the  perfection  of  character  is 
the  perfection  of  personality,  and  in  the  perfec- 
tion of  the  personal  is  the  growth  of  the  real 
individual ;  and  the  perfection  of  the  individual 
73 


Moral  Truths 

is  the  discovery  of  the  soul  and  its  identity  with 
the  Supreme. 

The  soul  is  a  magnet,  attracting  to  itself 
everything  and  anything  which  it  desires.  At- 
tractive forces  attract  to  themselves  only  those 
conditions  which  are  harmonious  with  their  na- 
tures. This  harmony  often  becomes  inverted, 
and  the  attraction  and  the  result  are,  accord- 
ingly, inverted.  One  thing  which,  practically 
applied,  is  the  greatest  curse  or  blessing,  is  the 
knowledge  that  nothing  can  affect  us  from  out- 
side, that  nothing  outside  of  our  own  nature  can 
impose  anything  upon  us.  If  someone  robs  us, 
it  is  we  who  are  robbing  ourselves.  If  someone 
cuts  our  throat,  it  is  we  who  are  cutting  our 
own  throat.  If  we  are  illy  born  and  physically 
deformed,  we  have  ourselves  to  thank.  ISTo  one 
but  ourselves  is  to  blame.  We  are  the  masters 
of  our  fate  and  the  architects  of  our  destiny. 
In  our  hands  lies  the  future,  perhaps  not  the 
immediate  future,  for  that  is  already  deter- 
mined by  deeds,  yet  that,  though  not  radically 
changeable,  can  be  bettered  by  the  resolve  to  live 
harmoniously.  Once  the  will  has  been  edu- 
cated and  aroused,  there  is  no  end  to  its  trans- 
forming power  for  good.  Nothing  can  prevent 
74 


Moral  Truths 

its  currents  of  expression.  It  is  all  in  the  will 
to  be.  The  will  to  be  leads  to  exalted  heights, 
transforms  the  miserable  into  the  divine, 
changes  the  currents  of  evil  into  good,  develops 
the  inner  faculties  and  powers  of  Spirit,  leads 
to  Self-knowledge  and,  ultimately,  to  the  reali- 
zation of  spiritual  consciousness.  Therefore, 
men  should  make  it  the  master-purpose  of  their 
lives  to  cherish  and  practically  set  forth  the  will 
to  be. 

Moral  practice  is  the  pathway  of  redemption. 
The  divine  can  realize  divinity  only  in  the  man- 
ifestation of  divinity.  The  pure  and  holy  are 
realized  only  in  the  personalization  of  purity 
and  holiness.  That  which  is  beyond  birth  and 
death  must  manifest  this  beyondness,  and  this 
manifestation  is  brought  about  through  the  con- 
stant practice  of  morality  and  unselfishness. 
In  the  core  of  every  life  stands  that  one  Self. 
This  is  the  true ;  this  alone  is  the  immortal  fact ; 
this  alone  is  the  saving  knowledge.  This  im- 
mortal Self  is  to  be  reached  by  the  pathway  of 
the  glorious  and  perfect  ones,  those  who  have 
gone  before,  they  the  Sons  of  Light  and  Truth 
who  have  manifested  in  the  Buddha  and  in  the 
Christ  character.  These  characters  express  the 
75 


Moral  Truths 

summary  of  moral  practice.  They  are  the  es- 
sence of  all  that  is  pure  and  holy,  all  that  is 
good  and  great,  all  that  is  perfect  and  sublime. 
This  exalted  state  is  reached  only  through  long 
and  wearisome  lives  of  infinite  patience  and 
struggle  where  lapses  are  frequent  and  the  rise 
difficult.  The  goal  cannot  be  reached  in  a  mo- 
ment. Everything  is  the  result  of  long,  patient 
and  persevering  effort.  That  is  why  the  path- 
way of  the  Immortals  is  beset  with  obstacles  and 
difficulties  at  every  turn. 

What  is  the  nature  of  the  moral  ?  How  is  it 
to  be  determined  ?  What  are  its  essential  char- 
acteristics ?  That  must  be  discerned  by  the  soul 
itself.  It  is  the  duty  of  the  soul  to  lay  questions 
before  its  individual  understanding.  It  must 
face  each  and  every  moral  problem  and  solve 
that  problem  to  the  exclusive  definition  of  the 
individual  conscience.  The  soul  must  find  itself 
through  the  solution  of  the  moral  problems. 
When  it  awakens  to  a  sense  of  personal  freedom 
and  discovers  that  knowledge  which  leads  to 
the  emancipation  of  the  intellect  and  to  the 
broadening  of  spiritual  vision,  then  only  is  it 
in  harmony  with  moral  values.  Morality  has 
as  deep  a  value  in  the  order  of  life  as  science. 
76 


Moral  Truths 

Its  final  conclusions  are  scientific  and,  as  pre- 
viously stated,  hygienic.  The  entire  energy  of 
the  universe  is  far  from  physical ;  it  is  radically 
moral.  It  is  not  mental  or  scientific;  it  has 
purely  moral  relations.  For  example,  the  birth 
of  the  globe  we  inhabit  has  its  ultimate  purpose 
in  the  perfection  of  the  feelings  of  its  creatures 
and,  as  this  perfection  is  to  the  greatest  extent 
synthesized  in  man,  it  is  the  ethical  develop- 
ment of  the  human  race  for  which  the  earth  is 
revolving  about  the  sun.  This  is  the  purpose 
for  which  the  sun  rises  and  sets,  for  which  the 
entire  solar  system  moves  and  evolves.  The 
ethical  has  its  highest  import  in  the  consolida- 
tion of  the  true  nature  of  man  and  the 
disintegration  of  retrogressive  impulses  and 
tendencies. 


n 


PSYCHIC  VALUES  AND  SPIRITUAL 
CONSCIOUSNESS. 

A  teacher  has  said:  ^'All  search  is  in  vain 
until  we  begin  to  perceive  that  knowledge  is 
within  ourselves,  and  that  no  one  can  help  us, 
that  we  must  help  ourselves.''  If  it  does  noth- 
ing else,  the  fact  that  all  knowledge  is  within 
ourselves  will  at  least  make  us  independent,  rid 
us  of  weakness,  of  diffidence,  and  make  us  buoy- 
ant in  the  effort  to  realize  the  deepest  depths  of 
soul.  The  struggle  is  long,  the  path  is  long,  the 
ffoal  far  removed.  The  flash  of  illumination 
may  have  visited  the  soul  and  have  given  it  in- 
spiration for  further  effort,  but  the  knowledge 
that  all  is  within  us  must  have  a  practical  bear- 
ing. The  knowledge  of  itself  is  only  of  so  much 
value.  What  is  needed  is  a  practical  applica- 
tion, and  this  leads  us  into  the  realm  of  psy- 
chology. 

Persistent  mental  endeavor  tends  to  develop 
the  higher  brain  centers,  to  specialize  them  from 
the  average  or  exceptionally  developed  to  the 
78 


Psychic  Values  and  Spiritual  Consciousness 

super-normal  and  beyond  the  super-normal.  We 
have  arrived  at  intuition.  In  other  words, 
there  is  a  particular  condition  of  the  mind 
where  its  activity  is  greater,  more  vivid,  more 
accurate  than  under  the  process  of  reasoning. 
Its  discrimination,  perception  and  judgment 
are  truer.  Eeason  has  altogether  given  way  to 
the  more  steady  flowing  of  the  mind.  It  is  a 
condition  of  feeling  rather  than  of  thinking; 
of  feeling,  not  as  we  understand  the  common 
term,  but  of  feeling  through  which  mental  ob- 
jects are  realized  to  the  eye  of  intuition  with  as 
great  a  clarity  of  vision  as  physical  objects  are 
seen  by  the  physical  eye.  This  faculty  of  exal- 
tation and  of  higher  evolution  comes  through 
the  constant  practice  of  concentration.  It  be- 
comes established  and  furthered  in  expression, 
even  as  the  rational  element  in  human  nature 
becomes  established  and  furthered  in  expression 
by  the  constant  application  of  reason  to  outer 
relations.  So  there  is  no  mystery-mongering, 
nothing  in  the  accepted  meaning  of  the  "oc- 
cult." It  is  simply  evolution  carried  along  nor- 
mal channels  of  development.  It  is  no  more 
wonderful  than  the  evolution  of  the  physical 
senses.  It  is  only  a  new  method  of  seeing  ob- 
72. 


Psychic  Values  and  Spiritual  Consciousness 

jects  that  are  beyond  normal  sense  or  rational 
vision. 

It  is  the  spiritual  faculty  through  which  the 
mind  comes  into  immediate  relation  with  and 
into  the  understanding  of  its  own  symbols.  Un- 
der normal  circumstances  physical  vision  leaves 
no  doubt  as  to  the  object  perceived.  In  rational 
vision  there  is  seen  only  the  clarity  of  ideas  in 
their  logical  sequence,  and  this  is  more  neces- 
sary than  the  physical  vision,  because  by  it  we 
arrive  at  the  realization  of  that  Essence  of 
Truth  without  which  civilization  would  col- 
lapse. The  intuitive  vision  closely  resembles 
the  physical  vision  in  so  far  as  the  object  of  its 
vision  has  a  real,  concrete  existence.  There  is 
the  actual  feeling,  the  actual  perception  of  the 
actual  presence  of  ideas.  Unlike  the  rational 
vision  that  deals  with  abstract  conceptions,  the 
intuitive  vision  deals  with  objective  facts.  In 
other  words,  the  abstract  conception  of  the  ra- 
tional vision  becomes  translated  into  terms  of 
consciousness.  One  can  almost  see  them. 
Doubt  no  longer  exists  as  to  the  reality  and  to 
the  existence  of  the  truth  and  all  that  the  truth 
implies.  For  example,  the  truth  of  the  immor- 
tality of  the  soul,  of  the  freedom  of  the  will, 
80 


Psychic  Values  and  Spiritual  Consciousness 

and  like  vital  truths  are  no  longer  matters  of 
debate,  or  matters  to  which  hesitancy  of  recog- 
nition may  accrue.     They  are  objective  facts 
as  real ;  in  fact,  more  real  by  far  than  the  phe- 
nomena of  physical  existence.     It  is  difficult  to 
adequately   interpret   the   evolved    state   when 
consciousness  comes  into  direct  relation  with 
ideas.    We  have  so  long  been  slaves  to  the  idea 
that  only  that  is  real  which  we  can  see,  hear, 
feel,  or  otherwise  perceive  through  sense  con- 
tact.    Thoughts,  desires  and  sensations,  divest- 
ed of  their  physical  influence  and  expression, 
have  no  existence  in  the  minds  of  many.     They 
speak  of  them,  but  their  speech  is  tinted  with 
their    indefinite     and    unintelligent    idea    of 
thought.     What  is  now  suggested  for  purposes 
of  illustration,  and  will  be  later  fully  dwelt  on, 
is    the    all-important    fact    that    thoughts    are 
things,  possessing  an  intense  reality  and  mo- 
tive influence  in  the  physical  as  well  as  in  the 
mental    order.      In    the    intuitive    state    these 
thoughts  are  dimly  seen,  and  the  perception  is 
so  developed  that  the  mind  is  assured  of  their 
actual  existence  and  meaning.     In  psychic  de- 
velopment, in  the  higher  phases  of  the  intuitive, 
when  psychic  consciousness  and  control  are  fully 
81 


Psychic  Values  and  Spiritual  Consciousness 

manifested,  this  dim  sight  of  thoughts  and  of 
their  reality  and  significance  and  existence,  is 
superseded  by  true  clairvoyance,  true  and  clear 
sight.  The  sense  of  sight  has  been  fully  trans- 
lated to  the  psychic  plane.  It  is  exceedingly 
difficult  to  speak  of  thought-forms  and  satisfac- 
torily exj^lain  them  to  those  who  have  not  as 
yet  even  heard  of  the  reality  and  existence  of 
thought,  as  men  undertand  reality  and  existence 
here  in  this  limited  sphere  of  earth  perception. 
The  higher  interpretation  of  thought  will  be 
reviewed  later.  Of  course,  this  condition  of 
the  mind,  or  better  said,  of  consciousness,  is  of 
deep  psychological  value,  and  will,  accordingly, 
have  to  be  interpreted.  The  intuitive  state  is 
really  a  psychic  state. 

The  foregoing  general  intimation  with  regard 
to  the  introspective  state  of  the  mind,  that  of 
persistent  mental  endeavor,  and  the  intuitive 
state  leads  to  the  consideration  of  what,  in  the 
Oriental  schools  of  thought,  is  called  concentra- 
tion. All  mental  activity,  of  any  description 
whatever,  may  be  properly  termed  concentra- 
tion. When  mental  activity  in  any  way  becomes 
particularly  individualized  and  carried  on  for 
some  appreciable  time,  the  term  concentration 
82 


Psychic  Values  and   Spiritual  Consciousness 

is  applicable.     In  normal,  daily  existence  the 
mind  is  like  a  whirlpool.     Stray  and  scattered 
ideas  imperfectly  formulated,  imperfectly  en- 
tertained ideas,  vague  ideas,  ideas  with  little 
coherency  and  with  a  tendency  toward  dissipa- 
tion are  known  to  crowd  the  mind.    This  condi- 
tion is  undesirable.     It  leads  to  the  psychical 
uncertainty  of  mental  activity,  it  leads  to  weak- 
ness, incoherency  and  indirection  of  thought. 
Thinkers  are  aware  that  all  attainment,  whether 
artistic,   mechanical,    or    philosophical,    is   the 
composite  result  of  strains  of  thought  follow- 
ing in  successive  and  definite  strata.     In  other 
words,  various  mental  modifications  equal  m 
identity,  quality  and  purpose  are  exclusively  en- 
tertained by  the  mind.    The  mind  is  the  highest 
universal  force  and  is  possessed  with  the  highest 
gravitation   and   attraction.     Now,   when  that 
force  is  brought  from  a  dissipated  condition  into 
a   condition    of   coherency    and    direction,    its 
power  is  unlimited.     Concentration,  therefore, 
is  a  focalization  of  the  mind,  a  centralization 
of  the  whole  mind  about  one  given  point  of 
meditation.    The  mind  is  brought  into  one  wave 
form  so  that  it  thinks  of  nothing  else,  knows 
nothing,  but  the  particular  variations  of  thought 


Psychic  Values  and   Spiritual   Consciousness 

in  the  mental  spectrum.  The  concentrative  fac- 
ulty is  the  greatest  possession  of  the  soul,  be- 
cause the  latter  alone  is  the  only  illuminating 
power  in  the  universe.  In  a  relative  sense  it 
may  be  said  that  the  mind  is.  As  men  are  en- 
gulfed in  a  cosmic  ocean  of  mind  and  matter, 
as  the  real  essence  of  the  soul  is  to  many  un- 
known and  incommunicable,  either  by  language 
or  symbols,  for  the  purpose  of  illustration  they 
have  to  bring  the  formulae  concerning  the  soul 
within  the  range  of  the  understanding.  Thus, 
what  is  really  to  be  attributed  to  the  soul  is  rela- 
tively attributed  to  the  mind.  Mental  substance 
is  as  unreal  as  physical  substance.  To  believe 
otherwise  is  ignorance,  is  illusion.  The  soul, 
and  the  soul  alone,  gives  phenomenal  existence 
both  to  the  mind  and  to  the  body. 

This  truth  is  of  supreme  importance  as  a 
working  factor  for  him  who  sets  about  the  great 
quest  for  Self-knowledge.  First,  he  must  come 
to  the  understanding  that  it  is  not  by  the  ordi- 
nary processes  of  the  mind  that  spriritual  devel- 
opment is  to  be  had.  Spiritual  consciousness 
has  nothing  to  do  with  mental  activity.  Indeed, 
mental  activity  is  an  obstacle  rather  than  of  any 
great  assistance.  It  cannot  be  too  emphatically 
84 


Psychic  Values  and  Spiritual  Consciousness 

repeated,  that  all  knowledge  is  at  first  intuitive 
and,  is  through  the  intuitive  and  the  higher  or- 
ders of  the  intuitive,  indirectly  of  divine  origin. 
This  fact  gives  us  the  secret  of  divine  revela- 
tions. All  phenomenal  knowledge,  even  as  all 
existence,  is  derived  from  the  Unconditioned 
Being,  omnipresent,  omniscient,  and  omniexist- 
ent,  with  which,  by  reason  of  that  omniexist- 
ence,  we  are  identical.  "Thou  art  That,"  the 
Vedas  say.  In  the  same  spirit,  the  Christ  said ; 
"I  and  my  Father  are  one."  Thus  knowledge 
is  absolute.  It  is  the  divine  essence.  Relative 
knowledge  is  relative  only  because  the  manifest- 
ing conditions  for  supreme  knowledge  are  miser- 
ably limited  and  finite.  All  knowledge  is  intui- 
tive. What  reason  does  is  to  sanction  already 
intuitive  discerned  truth. 

This  conception  of  knowledge  is  of  tremen- 
dous value  to  the  seeker  after  truth.  'Next  in 
importance  is  information  with  regard  to  those 
methods  of  concentration  whereby  the  mind  be- 
comes immediately  susceptible  to  the  direct  per- 
ception of  intuitive  knowledge.  Just  as  insist- 
ence must  be  made  upon  the  fact  that  all  knowl- 
edge is  intuitive,  so  likewise  must  it  be  insisted 
that  the  mind  is  only  an  instrument,  a  conduit, 
85 


Psychic  Values  and  Spiritual  Consciousness 

not  a  creative  or  an  originating,  but  a  distribut- 
ing and  a  dispensating  factor.  With  this  truth 
firmly  established,  the  soul  in  search  of  Self- 
understanding  will  look  to  its  own  truth-per- 
ceiving faculty.  It  will  endeavor  to  make  soul 
known  unto  soul,  to  allow  soul  to  be  illumined 
by  its  own  light.  How  is  this  to  be  accom- 
plished ?  This  has  been  the  question  which  has 
always  been  asked  and  variously  answered. 
Some  of  these  answers  are  metaphysical,  some 
agnostic,  some  religious.  Most  of  them  are 
wrong.  The  soul  can  reveal  itself  only  when 
both  mind  and  body,  when  the  entire  person- 
ality, and  all  its  attributes  have  become  passive. 
The  question  is,  how  can  this  be  brought  about  ? 
The  answer  is:     "By  concentration." 

Concentration  has  been  greatly  misunder- 
stood, generally  because  it  has  been  misinter- 
preted by  those  who  wish  to  herald  themselves 
as  teachers  of  the  occult.  Another  reason  for 
this  misunderstanding  is  that  no  central  idea 
of  concentration  and  of  its  methods  can  ever  be 
truly  taught.  Concentration  is  an  individual 
experience  and  the  methods  applied  are  indi- 
vidual. There  are  given  formulae,  but  they  are 
so  far  out  of  reach  of  normal  intelligence  and 


Psychic  Values  and  Spiritual  Consciousness 

practicability  that  it  would  have  been  as  well 
had  they  never  been  offered.  Besides,  all  con- 
centration is  psychical,  and  he  who  would  at- 
tempt concentration  must  therefore  repair  to 
one  who  is  a  master  of  it,  one  who  has  traveled 
the  hyper-normal  pathway  of  menta-psychical 
consciousness.  Concentration  has  been  spoken 
of  as  that  state  of  the  mind  when  it  is  one- 
formed  and  one-pointed,  when  all  its  activity  is 
specialized  into  one  state.  Xow,  paradoxical 
as  it  may  seem,  condition  in  reality  is  not  a  con- 
dition of  activity,  but  one  of  extreme  passivity. 
That  is,  the  highest  climax  of  concentrative  ef- 
fort places  the  mind  beyond  that  effort,  places 
it  beyond  its  normal  phases,  places  it  into  a 
super-sensuous,  and  out  of  the  normal  into  the 
super-conscious  state.  Before  any  of  the  great 
spiritual  truths,  such  as  the  intimate  conscious- 
ness of  the  immortality  of  the  soul  and  of  its 
spiritual  superiority  over  the  universe  of  time, 
space  and  causation,  and  over  what  we  under- 
stand as  matter,  the  mind  must  have  become 
silent  with  not  one  of  its  activities  in  play. 

To   come    into    relation   with    any    spiritual 
truth  we  must  become  conscious  of  it.    This  ap- 
plies not  only  to  the  lower  order  of  spiritual 
87 


Psychic  Values  and  Spiritual  Consciousness 

truth,  but  to  the  truth  of  Self-knowledge.  Con- 
sciousness alone  is  knowledge.  Keasoning  never, 
because  it  is  not  the  highest  conduit  in  the  reve- 
lation of  knowledge.  Men  could  reason  for 
thousands  of  years  about  the  climatic  and  the 
geological  generalities  of  Egypt,  but  what  is  a 
ton  of  reasoning  in  comparison  with  the  actual 
presence  in  the  land  of  the  Nile?  The  same 
applies  to  mental  and  spiritual  facts.  Eeason- 
ing  throughout  time  would  not  avail,  for  without 
the  flash  of  intuition  and  without  its  spiritual 
truth,  the  human  would  still  be  the  animal ;  we 
should  still  be  guided  by  the  instinctive.  It 
comes  to  pass,  therefore,  that  all  spiritual  truths 
must  be  intensely  realized,  actually  perceived, 
and  when  these  things  are  perceived,  and  when 
this  order  of  perception  has  reached  its  highest 
point,  then  not  only  Self-knowledge  is  gained, 
but  knowledge  of  all  things.  The  incomparable 
Yedas,  and  the  Vedanta  philosophy  through 
which  they  are  expressed  make  this  attainment 
of  realization  of  spiritual  truth  and  Self- 
knowledge  the  very  goal  and  the  only  goal  of 
religion  and  religious  effort.  The  words  they 
use  to  express  the  necessity  of  this  attainment 
and  the  intensity  of  the  perception  of  spiritual 
88 


Psychic  Values  and  Spiritual  Consciousness 

realization  are  the  most  imperative  words  ever 
uttered  to  men.  Therefore  it  is  said  in  the 
Upanishads :  'That  Self,  O  Maitreyi,  is  to  be 
seen,  heard,  perceived  and  known.  When  that 
Self  is  seen,  heard,  perceived  and  known,  then 
all  else  is  known."  That  Self  is  the  real  I  of 
every  man.  It  is  the  only  I  in  the  universe.  It 
is  the  same  I,  the  same  Self  residing  in  the  heart 
of  the  flower,  in  the  heart  of  the  stars,  of  the 
sun  and  moon,  in  the  heart  of  the  inhabitants 
of  the  animal  world,  of  the  heaven  worlds  and 
of  the  worlds  of  hell,  in  the  heart  of  all  human 
life  and  in  the  heart  of  life  that  is  beyond  the 
human.  This  thought  of  unity  is  held  by 
science  with  its  declaration  of  the  unity  of  all 
life  and  form  and  of  the  identity  of  all  life, 
form  and  intelligence  with  an  unknown  and  in- 
describable spiritual  unity,  the  sole  reality  of 
Being,  One  without  a  second. 

This  is  somewhat  of  an  anticipation,  but  it  is 
the  climax  of  concentration.  For  concentration 
to  be  of  any  value  these  truths  must  be  borne 
in  mind.  It  is  only  the  half-educated  who 
laugh  at  spiritual  assertion,  but  research  into 
the  various  departments  of  science  is  suggestive 
of  the  spiritual  findings  of  our  modern  day.  We 


Psychic  Values  and  Spiritual  Consciousness 

can  only  touch  upon  the  psychological  phases  of 
concentration.  To  be  fully  understood  they 
must  be  actually  perceived.  It  is  difficult  for 
an  explorer  of  some  hitherto  unknown  land  to 
speak  of  the  new  conditions,  geographical  and 
otherwise,  with  any  great  understanding  on  the 
part  of  his  hearers.  He  can  use  such  terms  as 
"vast  wilderness,''  but  they  are  only  of  a  cer- 
tain representative  value.  The  hearer,  to  have 
a  complete  consciousness  of  the  described  facts, 
must  go  to  that  country.  It  is  the  same  con- 
cerning foreign  states  of  consciousness  that  ac- 
crue to  the  normal  consciousness  in  the  higher 
stages  of  concentration.  An  ounce  of  practice 
is  greater  than  the  perusal  of  the  best-written 
books  describing  the  psychology  of  supercon- 
sciousness. 

The  consideration  of  the  concentrative  prac- 
tice includes  a  meditation  on  a  number  of  its 
forms.  Some  of  these  forms  are  mental,  others 
partly  mental,  partly  physical,  w^hile  again 
others  are  psychical.  Through  the  control  of 
the  physical,  super-physical  consciousness  de- 
velops and  thus  corresponds  with  the  immediate 
perception  of  psychic  truth  and  value.  The 
mental  form  that  is  the  highest  consists  in  the 
90 


Psychic  Values  and  Spiritual  Consciousness 

control  of  the  mind  and  through  the  mind  in 
the  control  of  the  entire  psychic  element  and  of 
the  entire  personality.  All  modes  of  conscious- 
ness, whether  psychic,  mental  or  physical,  be- 
come subordinate  and  subservient  to  the  edu- 
cated will.  This  education  of  the  will  inad- 
vertently comes  through  effort  to  realize  Self- 
knowledge  and  through  the  understanding  of 
spiritual  truth.  The  will  is  the  controlling  fac- 
tor, not  only  of  the  evolutionary  tendency,  but 
of  present  environment.  It  serves  as  the  modi- 
fying quality  of  latest  expression.  It  is  the 
force  by  which  character  is  moulded.  The  char- 
acters of  men  are  the  expressions  of  the  degree 
of  strength  and  of  intensity  of  the  will  to  be. 
All  our  moral  systems,  as  well  as  educational, 
are  conditions  of  the  social  order  that  make  for 
the  development  of  the  individual  and  of  the 
racial  will  to  develop.  The  psychical  states  of 
concentration  and  the  meaning  of  effort  toward 
the  understanding  of  Self  are  significant  of  the 
education  of  the  will  to  be,  the  will  to  grow 
out  of  limited  attainment  and  to  reach  that 
point  of  will-education  where  the  soul  becomes 
one  in  character  with  the  idea  of  spiritual  unity. 
Self-knowledge  teaches  that  Self  is  the  unit  of 
91 


Psychic  Values  and  Spiritual  Consciousness 

existence,  that  It  is  impersonal,  and  thus  high- 
er than  the  personal.  Self-knowledge  admon- 
ishes us  that  our  characters  should  emphasize 
the  practical  value  of  this  knowledge ;  in  other 
words,  that  we  should  become  as  great  in  expres- 
sion as  we  know  we  are  in  reality.  Thus  will 
and  thought  come  out  of  the  same  order.  Char- 
acter and  knowledge  are  of  the  same  arrange- 
ment. They  are  dual  phases  of  one  vast  ideal. 
The  mental  concentrative  process  is  comple- 
mentary to  these  thoughts.  It  signifies  that 
these  thoughts  must  become  a  part  of  the  general 
and  integral  consciousness  of  the  individual, 
not  in  modes  of  thought  and  speculation,  but  in 
modes  of  character  and  consciousness.  This  is 
the  true  meaning  of  concentration.  It  does  not 
involve  the  mere  thinking  of  thoughts,  but  the 
translation  of  these  thoughts  into  practical 
values.  It  does  not  mean  that  one  must  loosen 
all  mental  hold  and  become  mentally  inactive. 
That  would  be  only  a  polite  characterization  of 
laziness.  It  would  lead  to  mental  atrophy  and 
to  the  suppression  of  high  ideals.  What  we 
want  is  highest  expression  of  ideals.  The 
trouble  is  that  so  much  meaningless  value  has 
been  attached  to  psychological  conditions.  It  is 
92 


Psychic  Values  and   Spiritual   Consciousness 

always  the  cry  ^^to  have/'  never  the  cry  "to  be." 
The  public  understanding  of  concentration  is 
summed  up  in  a  few  words  that  imply  the  super- 
natural, the  mentally  fantastic,  the  spiritually 
weird,  and  the  psychically  wonder-producing. 
This  condition  and  attitude  cannot  be  too  stren- 
uously denounced.  They  have  led  to  the  per- 
secution and  the  ridiculing  of  truly  spiritual 
men  and  women.  In  fact,  the  average  person 
is  totally  ignorant  of  the  central  fact  in  the  true 
occult  conception  and  meaning  of  concentration. 
Then,  there  are  those  who  lay  stress  on  concen- 
tration simply  for  what  psychological  advantage 
and  possible  occult  power  may  be  gained  there- 
by. These  are  the  ones  who  want  to  sail  through 
the  air,  desire  that  their  curiosity  be  appeased 
by  long-distance  sight  and  hearing.  These  are 
the  ones  who  claim  to  receive  letters  from  the 
Mahatmas  of  Thibet  and  from  the  Yogis  of  the 
Himalayan  regions  by  an  occult  mail  route. 

The  first  thing  that  those  truly  desirous  of 
spiritual  information  will  have  to  learn  is  that 
the  various  psychological  phases  of  occultism, 
and  those  that  come  by  concentration  are  insig- 
nificant of  themselves.  The  central  and  the 
vital  truth  in  all  occultism,  the  central  and  the 


Psychic  Values  and  Spiritual  Consciousness 

highest  truth  in  all  concentration  is  the  knowl- 
edge and  the  realization  of  the  soul.  Let  vision- 
aries have  their  visions.  Let  them  be  content 
with  appearances  and  with  the  things  on  the 
surface.  Let  them  rest  satisfied  with  the  unim- 
portant things  that  bind  the  soul  into  greater 
bondage  and  subject  it  to  greater  and  to  more 
numerous  illusions.  Psychical  phantasmagoria 
are  as  misleading  as  the  changes  of  physical 
substance.  They  in  no  way  serve  to  satisfy  the 
spiritual  desire  or  the  religious  instinct.  Ex- 
cess of  superstition  has  made  the  work  of  true 
teachers  very  difficult.  They  have  to  fight,  not 
only  against  innate  ignorance  and  the  dogmatic 
adherence  that  they  find  rampant  in  the  world 
of  the  average,  but  they  have  to  battle  that 
hydra-headed  monster,  superstition,  the  greatest 
curse  of  spiritual  blindness.  We  have  seen  how, 
at  first,  these  teachers  were  surrounded  with 
numerous  followers,  how  their  every  act  was 
lauded,  how  they  were  regarded  as  almost  super- 
human, and  how  hero-worship  was  paid  to  them. 
This  was  because  miracles  were  expected  of 
them,  and  psychical  phenomena  and  kindred 
things,  to  satisfy  the  unworthy  curiosity  of  a 
gaping  public.  These  were  not  forthcoming. 
94 


Psychic  Values  and  Spiritual  Consciousness 

Only  truth  was  spoken;  the  spiritual  message 
and  the  message  of  peace,  alone,  were  voiced. 
We  have  accordingly  observed  the  falling  away 
of  these  numbers  and  the  misunderstanding  of 
the  mission  of  these  teachers. 

It  has  always  been  and  will  always  be  the 
mind  that  is  ever  desirous  of  being  entertained. 
Were  it  as  sincerely  desirous  of  truth  as  it 
appears  on  the  surface,  Utopian  conditions 
would  prevail  throughout  the  world.  This  globe 
would  be  changed  into  a  paradise  and  the  race 
transformed  into  a  race  of  gods. 

Momentary  enthusiasm  is  of  no  value  in  the 
effort  at  spiritual  truth.  It  is  only  by  patience, 
by  thoroughness  and  persistence  of  purpose,  by 
a  tremendous  faith  in  self  effort  and  by  an  un- 
bounded self-confidence  that  the  goal  is  reached. 
Then,  too,  a  spirit  of  cheerfulness  that  never 
vacillates,  never  lowers  its  level  of  quality  must 
be  maintained.  Despondency  and  weakness  of 
mind  are  the  greatest  barriers  to  the  attainment 
of  any  success,  and  especially  of  spiritual  suc- 
cess. Any  melancholia,  any  psychopathic  con- 
dition which  pulls  the  mind  and  inhibits  its 
highest  expression  and  activity  must  be  rigidly 
combatted  and  successfully  overcome  by  the 
95 


Psychic  Values  and   Spiritual  Consciousness 

aspirant.  Religion  is  not  a  matter  of  sadness 
or  of  woeful  feeling.  ISTeither  is  the  effort  for 
the  development  of  spiritual  consciouness.  We 
of  the  Western  hemisphere  have  been  whipped 
by  the  nightmare-fear  of  hell  into  believing  all 
sorts  of  things  that  are  dangerous  to  believe, 
things  that  may  lead  to  unsettled  and  unsound 
states  of  mind.  Instead  of  bringing  light,  such 
things  bring  darkness.  Dogmatic  religious  sys- 
tems have  no  place  in  the  index  of  things  lead- 
ing to  spiritual  knowledge.  It  is  a  sad  fact,  and 
the  statement  may  be  very  unpleasant,  but  the 
greater  number  of  religious  organizations  have 
been  brought  about  and  are  sustained  through 
hypnotism  and  through  the  paralysization  of 
the  intellect  and  will.  They  have  origin  in  the 
control  exercised  by  the  psychopathically  devel- 
oped will  of  certain  leaders.  As  an  example, 
Mohammed.  Certainly  he  was  a  great  man.  He 
possessed  great  personal  magnetism,  great  de- 
velopment of  will,  great  hypnotic  force,  yet  he 
was  a  psychopathic  study.  He  happened  to 
stumble  into  those  superconscious  states  to 
which  concentration  leads,  and  stumbling  into 
them  is  dangerous  and  disastrous.  The  subject 
will  have  inverted  conceptions;  he  will  have  il- 
96 


"Psychic  Values  and  Spiritual  Consciousness 

lusions  and  hallucinations.     He  will  bring  only 
half-truths  as  the  result  of  his  experience.  ^  That 
is  why  Mohammedanism  is  tinctured  with  so 
much  of  the  irrational.     The  ethical  system  is 
flawless  in  the  integral  part,  but  the  psycho- 
pathic issue  manifests  in  stupid  beliefs  and  m 
superstitions.     There  is  no  question  that  Mo- 
hammed had  some  very  ununsual  experiences, 
experiences  of  an  occult  order  and  of  a  psychical 
character.     His  experience   embraces  what   is 
known  in  modern  psychology  as  levitation,  as 
tel^thesia,   as   clairvoyance,   clairaudience   and 
the  like,  but  he  experienced  them  haphazardly, 
unsystematically,  and  without  any  understand- 
ing of  the  conditions  which  induced  them.   He 
would  have  made  an  interesting  study  as  a  pa- 
tient in  some  psychological  clinic.     The  same 
statements  can  be  made  of  the  uninstructed  and 
personally    mystifying    experiences    of    many 
medieval  mystics.     Eeligions,  whose  founders 
and    dispensers    arc    psychologically    off,    have 
been  the  retrogressive   factors  in  civilization, 
and  by  no  means  the  progressive  factors  they 
allege  themselves  to  be. 

Any  doctrine  or  set  of  beliefs  that  cause  men 
to  assert  weakness,  to  assert  the  possibility  of 
97 


Psychic  Values  and  Spiritual  Consciousness 

the  annihilation  of  the  soul,  to  assert  subservi- 
ence to  the  whims  of  an  extra-cosmic  god,  given 
to  all  the  variations  of  human  passions,  are 
damnable,  and  spread  the  germ  of  insanity.  The 
highest  spiritual  truth  cannot  be  gained  through 
acknowledgement  of  any  weakness.  It  is  not 
to  be  gained  by  sitting  down  and  weeping  over 
sins.  Great  teachers  never  speak  of  ^^sins." 
They  have  a  certain  horror  of  the  word  ^^sin," 
because  it  is  identified  with  the  deepest  frailties. 
In  place  of  that  word  they  use  the  term  "mis- 
take." They  speak  of  error  and  ignorance,  but 
they  cannot  understand  the  meaning  of  the 
word  sin  as  it  is  theologically  interpreted.  Sin 
is  a  hideous  nightmare.  Like  the  idea  of  eter- 
nal punishment,  it  has  dominated  the  Western 
mind  to  the  greatest  psychological  disaster. 
Those  who  have  realized  Self,  those  who  know 
their  spiritual  worth,  say  that  human  nature  is 
liable  to  mistakes.  The  mind  may  place  its 
ideal  a  little  too  high  and  fall  short  of  the 
mark.  It  may  attempt  to  soar  on  untrained 
spiritual  and  mental  wings  and,  instead  of  fly- 
ing, tumble  down  to  earth.  Ideals  are  planted 
high  on  the  spiritual  mountains,  and  long  is 
the  way,  and  difiScult  the  ascent.  There  come 
98 


Psychic  Values  and  Spiritual  Consciousness 

times  of  weariness  and  places  where  onward 
progress  is  difficult,  but  is  that  a  reason  why 
the  traveler  should  weep  and  profess  inherent 
weakness  that  would  prevent  him  from  going 
further  ?  The  higher  minded  say :  ^^Put  away 
fear,  put  away  sorrow,  but  especially,  put  away 
weakness/'  Weakness  is  the  only  sin,  the  only 
tragedy,  the  only  barrier  to  the  attainment  of 
spiritual  truth.  If  mistakes  are  made  consider 
them  as  lessons.  Take  the  result  of  wrong  con- 
duct with  resignation.  Stand  up  and  declare 
your  strength.  Attribute  your  weakness  to 
physical  limitations,  to  mental  uncertainties, 
and  avow  the  soul  to  be  deathless,  fearless  and 
omnipotent,  to  be  one  with  sinless  spirit.  Peal- 
ize  these  thoughts  in  your  consciousness,  then 
go  onward.  If  the  many  religions  with  which 
we  come  into  relation  were  purveyors  of  these 
thoughts,  if  they  asked  their  followers  to  believe 
in  their  strength  rather  than  to  assert  w^eakness, 
they  could  be  classified  as  true  religions. 

Different  by  far  are  the  religio-philosophical 
teachings  of  the  Orient,  the  source  of  all  re- 
ligions. There,  belief  in  reincarnation  obtains, 
and  a  belief  in  the  inherent  divinity  of  man; 
there  obtain  truths  that  pertain  to  spiritual 
99 


Psychic  Values  and   SjDiritiial   Consciousness 

consciousness  and  development,  truths  without 
which  no  spiritual  progress  can  be  made.  The 
great  mystics  of  the  Roman  Catholic  Church 
and  those  of  other  religions  arrived  at  spiritual 
facts  by  a  process  of  concentration  in  which 
spiritual  truth  above  dogma  was  revealed  to  the 
soul.  Their  concentration,  however,  was  never 
classified,  or  formulated  into  a  separate  system. 
There  were  general  methods  such  as  contempla- 
tion that  served  the  same  purpose  as  concentra- 
tion, but  the  psychological  value  and  knowledge 
of  the  psychological  process  were  unknown. 
Then,  too,  the  Arabic  philosophy  Avith  its  higher 
spiritual  conclusions  became  a  part  of  the  re- 
ligious belief  of  the  Franciscan  monks,  the 
order  that  brought  forth  the  greatest  mystics  of 
the  West.  Thus  the  higher-minded  and  the 
more  spiritually  informed  of  the  West  were 
practitioners,  consciously  or  unconsciously,  of 
concentrative  methods  that  liberated  them  from 
dogmatic  limitations. 

We  have  somewhat  deviated  from  the  subject 
proper,  but  only  to  refer  to  those  conditions 
that  blind  spiritual  vision  and  impede  the  at- 
tainment of  spiritual  and  psychic  development. 
We  have  reviewed  the  misconceptions  of  con- 
100 


Psychic  Values  and  Spiritual  Consciousness 

centration;  we  have  reviewed  those  psycho- 
pathic phases  that  inhibit  the  mind  and  prevent 
it  from  asserting  its  individual  power.  We 
have,  however,  in  no  way  explicitly  referred 
to  many  details,   and  one  of  these  details  is 

desire. 

Desire  is  an  aspect  of  the  force  of  mind,  the 
most  attractive  and  influential  force  in  the  uni- 
verse.    Desire  is  one  of  its  strongest  modes  of 
action.     Desire   for   truth  develops  when  the 
mind  places  itself  in  relation  to  the  messages  of 
truth.    The  more  persistent  the  desire,  the  more 
authoritative  the  revelation  of  truth.     Desire 
added  to  concentration  can  wrench  any  secret 
from  nature.    The  astronomer  centers  his  mind 
on  the  stars,  and  they  give  forth  their  secret; 
the  geologist  centers  his  mind  on  the  inner  con- 
struction of  the  earth,  and  from  this  concentra- 
tion we  have  geology.    So  with  all  things.   Men 
concentrated  their  minds  on  the  vast  and  mean- 
ingful problems  of  life,  and  we  have  Platonism, 
Kantism,  Stoicism,  Vedantism,  and  so  on.     All 
mental  discovery  and  attainment  ultimately  de- 
pends on  the  mind  in  these  two  aspects— desire 
and  concentration.     We  can  readily  see  that  if 
the  mind  is  filled  with  the  desire  to  know  and 
101 


Psychic  Values  and  Spiritual  Consciousness 

to  realize  the  hidden  spring  of  its  spiritual  life, 
it  does  so.  That  is  the  real  business  of  man,  the 
struggle  for  the  development  of  his  spiritual 
nature,  the  unravelling  of  those  conditions  that 
blind  the  vision  of  the  Perfect  Self,  resident  in 
the  innermost  soul  of  all.  All  else  is  vain  and 
ephemeral.  Desire  and  concentration  take  man 
beyond  himself,  take  him  into  that  intuitive 
realm  where  he  realizes  all  things  relating  to 
spiritual  wisdom  and  consciousness.  He  re- 
alizes his  nature,  the  composing  qualities  of 
mind  and  body,  the  elements  of  his  psychic  na- 
ture, the  truth  regarding  soul  and  Spirit.  There 
are  many  historic  instances  of  the  attainment  of 
the  highest  truth,  among  them  being  Zoroaster, 
Sw^edenborg,  Plotinus,  Plato,  Saint  Bonaven- 
ture,  Al  Ghazali,  Saint  Theresa,  and  Keshab 
Chunder  Sen. 

The  most  eminent  fact  about  this  knowledge 
is  that  it  in  incommunicable  in  its  wholeness. 
Those  who  have  realized  the  truth  concerning 
their  nature  speak  in  the  poor  tongue  of  philos- 
ophy or  in  the  inspired  diction  of  ecstatic  song. 
Man  can  partially  appreciate,  but  never  com- 
pletely. To  wholly  understand",  the  soul  must 
reach  the  same  spiritual  plane  that  the  discov- 
102 


Psychic  Values  and  Spiritual  Consciousness 

erers  of  Self  attain.  We  must,  even  as  tliey, 
come  to  the  point  of  discrimination  as  to  what 
really  serves  in  the  evolution  of  the  spiritual 
consciousness.  This  discrimination  involves 
firmness  of  purpose,  enthusiasm  of  heart  and 
spiritual  ecstasy. 

There  are  numerous  psychological  conditions 
associated    with    ecstasy,    that    superconscious 
state  which  concentration  and  devout  medita- 
tion induce,  or  which  comes  with  the  passivity 
of  reason  and  of  the  whole  mind.     They  have 
been  investigated  by  our  leading  psychologists 
and  found  to  be  super-normal  and  not  abnormal, 
as  some  people  would  have  men  believe.     Pro- 
fessor James  insists  that  the  concentrative  sys- 
tem as  it  is  practiced  in  India  leads  to  sound- 
ness of  mind,  soundness  of  body  and  to  sound- 
ness of  character.     It  is  also  claimed  that  if  a 
man  enter  into  this  superconscious  state,  this 
ecstatic  state,  that,  even  if  he  is  a  fool,  he  comes 
out  of  it  a  sage ;  if  he  is  a  sinner,  he  becomes  a 
saint.     We  judge  causes  by  their  effects.     Ef- 
fects are  symbols  of  invisible  causative  factors. 
We  judge  a  tree  by  its  fruits.     In  judging  the 
concentrative  process  sages  have  declared  that 
it  is  highly  beneficial,  and  that  it  possesses  no 
103 


Psychic  Values   and  Spiritual  Consciousness 

pathological  elements.    Mystics  themselves  have 
attested  to  these  conditions  that  manifest  in  con- 
nection with  psychic  states.   They  are  conditions 
that  affect  the  body  as  well  as  the  normal  con- 
sciousness.     Such    conditions    are    rigidity   of 
body,  fixedness  of  eyes,  suspension  of  speech  and 
respiration,  and  a  general  coldness.    Saint  The- 
resa, one  of  the  most  celebrated  mystics  of  the 
Roman    Catholic    Church,    Saints   Bernard   of 
Clairvaux  and  Bonaventure  have  also  explained 
these  phenomena  in  their  writings  on  ecstasy, 
describing  the  transcendency  of  the  soul  over 
the  physical  form  during  deep  meditation.   They 
say  that  at  times  when  the  extremes  of  ecstasy 
visit  the  soul  it  is  as  motionless  as  a  dead  body, 
and  that  even  the  heart  stops  beating.     On  the 
surface  it  would  seem  that  these  circumstances 
signified  the  degeneracy  of  the  normal  menta- 
psychical  state,  but  profound  thinkers  on  psy- 
chology, those  who  mould  public  opinion  along 
these  lines,  have  repeatedly  attested  to  the  sali- 
ent and  psychically  sanative  factors  involved. 
When  certain  ecstatic  conditions  resulting  from 
concentrating  are  presented,  the  body  may  give 
w^ay  under  the  stress  of  such  expanded  emotions 
out  of  the  ordinary  psychic  field,  that  tears  in- 
104 


Psychic  Values  and  Spiritual  Consciousness 

cessantly  flow  and  the  face  becomes  singularly 
radiant,  that  the  lips  separate  in  a  fixed  smile 
and  the  general  expression  is  divinely  soul-in- 
spiring. 

We  understand  the  possibility  of  these  states 
by  comparison  with  affairs  other  than  spiritual. 
For  example,  a  mathematician  may  become  so 
engrossed  with  his  work  as  to  forget  time  and 
become  insensible  to  any  loud  noise  or  even 
physical  hurt.  It  is  the  same  with  the  poet  and 
the  artist,  or  with  others  mentally  occupied  who 
are  deeply  centered  in  the  performance  of  their 

work. 

There  are  certain  physical  associations,  super- 
normal  in  manifestation,   that   are   associated 
with  a  strain  of  high  mental  effort,  irrespective 
of  the  description.     In  the  instance  of  philoso- 
phy or  abstract  thought,  this  super-normality  is 
doubly,  trebly  increased,  and  we  wonder  at  the 
majesty  of  the  mind   and  soul  that  seem  to 
have  become  so  far  removed  from  the  sordid 
and  commonplace  surroundings  of  earth.   Like- 
wise is  there  exceeding  gi'eat  joy  following  the 
realization  of  the  ideal  in  this  inferior  concen- 
tration on  the  part  of  the  mathematician,  and 
105 


Psychic  Values  and  Spiritual  Consciousness 

so  on.  The  purpose  gained,  the  subject  is  al- 
most beyond   himself  with  happiness. 

This  is  more  vitally  true  of  the  ecstatic  phil- 
osopher or  of  the  religious  seeker  after  spiritual 
perfection.  The  reason  for  this  increase  of 
super-normal  intensity  of  expression  and  of  this 
super-normal  intensity  of  joy  is  because  the  end 
desired  and  concentrated  upon  is  so  much 
higher,  transcendent  and  glorious.  The  ecstatic 
state  is  visible  in  a  minor  and  finite  sense  when 
sudden  joy  overcomes  the  individual  upon  some 
surprising  condition,  such  as  the  unexpected 
meeting  of  lover  and  beloved.  "When  the  ideal 
of  love  is  infinite  in  adorableness  and  beauty, 
when  it  transcends  thought  and  the  many  limi- 
tations of  finite  expression,  how  infinitely  more 
is  the  ecstatic  state  in  intensity  and  expression ! 
It  is  said  of  one  great  sage  who  had  realized  the 
infinite  within,  the  Self  of  all  Being,  that  his 
soul  was  translated  into  such  ecstatic  love  for 
God,'  that,  at  times,  he  could  not  even  bear  to 
see  the  grass  trodden  upon,  a  flower  plucked,  or 
the  branch  of  a  tree  broken. 

We  have  stepped  one  step  further  than  the 
subject  proper.  We  have  almost  anticipated 
the  essence  and  the  sweetness  of  spiritual  bless- 
lOG 


Psychic  Values  and  Spiritual  Consciousness 

edness.  We  have  reached  the  important  conclu- 
sion that  ecstasy  qualifies  for  independence  of 
soul  from  body.  This  implies  that  the  soul 
under  certain  conditions  may  leave  the  physi- 
cal instrument  through  which  it  expresses  it- 
self, and  thus  pass  beyond  the  physical  plane 
and  enter  planes  otherwise  subjective,  planes  of 
existence  of  much  finer  fibre  and  vibration.  It 
involves  the  thought  that  mind  and  soul  are  in- 
dependent, and  it  expresses  the  relative  import- 
ance of  the  former.  It  stands  as  the  peremp- 
tory answer  to  materialistic  statements.  It  may 
be  objected,  how  are  we  aware  that  the  soul 
leaves  the  body  ?  For  the  reason  of  the  experi- 
ence of  each  night  during  sleep.  "Were  the  soul 
in  the  body,  why  should  it  not  see,  why  not 
hear,  feel,  taste,  smell  and  be  generally  alive  to 
what  is  going  on  about  it?  Because  the  soul 
is  not  in  the  body,  that  is,  not  wholly  so.  There 
is  some  of  the  subliminal  consciousness  remain- 
ing that  vitalizes  and  keeps  the  organs  and  cir- 
culation active.  The  higher  conselousness  is 
absent.  It  is  on  the  immediately  subjective 
plane.  Too  much  high  talk  bewilders  the  very 
simplest  facts  of  existence.  At  death,  when  the 
entire  consciousness  leaves  the  body,  the  whole 
107 


Psychic  Values  and   SiDiritual  Consciousness 

man  is  translated  to  another  phase  of  existence. 
Because  of  lack  of  self-development  the  major- 
ity of  men  have  no  memory  of  the  variation  of 
consciousness  and  no  memory  of  their  experi- 
ences while  out  of  the  body.  This  memory, 
however,  may  be  acquired. 

It  is  otherwise  in  the  case  of  ecstasy,  or  in 
the  super-conscious  state  realized  through  con- 
centration. The  man  is  cognizant  of  all  that 
takes  place.  The  physical  brain  is  affected  and 
impressions  registered  upon  it,  so  that  the  phe- 
nomenal consciousness  has  an  adequate  memory 
of  all  that  has  occurred,  otherwuse  the  claims  of 
ecstatics  and  mystics  would  be  purely  patho- 
logical in  origin  and  without  any  spiritual  or 
psychical  meaning.  This  truth  can  only  be 
stated.  Personal  experience  must  be  called  into 
service  for  individual  understanding.  This  is 
the  key-note  and  the  entire  solution  of  spiritual 
truth.  How  can  the  individual  go  about  to  get 
this  experience?  By  concentration.  Short 
practice, -daily  increased  as  the  development  in- 
creases, must  be  invoked.  It  takes  practice, 
practice,  practice.  Without  it  any  understand- 
ing of  the  depths  of  the  soul  is  superficial.  The 
greatest  patience  must  be  exercised.  Great  re- 
108 


Psychic  Values  and  Spiritual  Consciousness 

suits  cannot  be  expected  at  once,  but  patience 
conquers  everything  in  the  long  run.  Patience, 
determination  and  concentration  have  been  the 
building  factors  in  all  success.  It  is  equally 
true  of  individual  development  to  the  point  of 
psychical  evolution  and  Self-understanding.  A 
firm  will  is  the  compelling  power  which  will 
disclose  and  control  the  internal  nature  and 
wrest  from  the  soul  the  knowledge  of  its  essence 
and  power,  l^o  matter  for  how  many  minutes 
concentration  is  carried  on,  the  result  will  be  so 
much  of  a  stride  toward  the  goal,  so  much  to- 
ward realization  and  Self-understanding.  The 
minutes  should  be  determined  according  to  in- 
dividual capability.  Adherence  to  this  number 
and  the  practice  should  be  religiously  kept.  As 
time  broadens  the  possibilities  for  concentra- 
tion, as  the  mind  becomes  more  and  more  stead- 
ied, the  number  of  minutes  should  be  increased 
from  five  to  ten,  from  ten  to  fifteen,  until  in- 
definite concentration  it  attained.  The  practice 
should  be  performed  in  a  place  where  the  sub- 
ject will  not  be  disturbed,  and  also  at  a  regular 
time.  As  an  object  of  concentration,  the  begin- 
ner may  employ  any  mental  fact  or  series  of 
facts  that  are  instructive  and  pleasing.    Let  con- 

loa 


Psychic  Values  and  Spiritual  Consciousness 

centration  be  centralized  as  much  as  possible. 
In  a  short  time,  the  subject  will  find  that  he 
is  becoming  abstract  in  meditation.  He  will 
become  motionless.  So  well  is  he  mentally  ad- 
justed that  the  body  takes  on  the  condition  of 
the  mind,  becomes  fixed  in  one  position,  even 
as  the  mind  is  focalized  into  one  mental  wave. 
These  attitudes  of  mind  continue  developing  in 
degree  as  practice  is  kept  up. 

From  mere  mental  facts,  let  the  mind  ascend 
to  the  contemplation  of  higher  metaphysical 
concepts,  strains  of  thought  that  bear  immedi- 
ate relation  to  the  qualities  and  nature  of  Self- 
insight  and  instruction.  This  is  more  difficult, 
but  by  this  time  the  practitioner  will  have  be- 
come aware  of  the  power  of  persistence  and  pa- 
tience. Let  him  grapple  with  the  new  diffi- 
culties and  he  will  find  himself  amply  rewarded 
for  his  struggle.  Concentration  on  inferior 
matters  leads  to  the  vivification  of  the  senses, 
to  the  development  of  the  mind  and  the  psychic 
nature,  and  thus  to  their  final  control.  Exalted 
ideals,  by  their  very  nature,  possess  the  motive 
force  that  elevates  consciousness  into  psychic 
realms.  They  possess  the  faculty  of  exciting 
consciousness  into  menta-psychical  states  in 
110 


Psychic  Values  and  Spiritual  Consciousness 

keeping  with  the  order  and  exaltation  of  the 
mental  objects  concentrated  upon.  Thus  alone 
can  any  spiritual  consciousness  be  achieved.  In 
realizing  great  thoughts,  in  experiencing  great 
emotions  that  correspond  with  great  thoughts, 
the  mind  is  in  a  state  where  it  appreciates  the 
value  of  higher  things.  In  this  state  the  follies 
of  the  senses,  the  ambitions  of  the  mind,  the 
fluctuations  of  desire,  the  instability  of  instinct- 
ive emotions,  pass  before  it.  Unmindful  of 
these  waverings,  steadied  and  firmly  established 
in  the  knowledge  of  truth  and  in  the  knowledge 
of  the  spiritual  essence  of  its  nature,  the  soul 
purges  itself  from  all  weakness  and  indecision, 
grows  strong  in  spirit,  and  against  its  discrimi- 
nation nothing  can  prevail.  On  the  highway  of 
spiritual  life,  the  individual  travels — his  own 
guide.  Strong  is  he  to  overcome  the  difficulties 
that  beset  the  path,  strong  to  do  and  to  dare. 
Self-knowledge  can  only  be  obtained  by  the  per- 
sistence of  desire.  Instead  of  through  the  ex- 
ternal stimulus  of  a  teacher,  or  of  a  spiritual 
environment,  the  soul  reaches  the  goal  by  stren- 
uous auto-suggestion.  The  teacher  is  only  a 
great  preacher.  We  ourselves  must  make  an  effort. 
We  have  touched  onlv  upon  some  very  vital 
111 


Psychic  Values  and  Spiritual  Consciousness 

matters  such  as  the  independence  of  mind  from 
matter,  such  as  the  soul's  innate  freedom  and 
immortality,  all  of  which  require  separate  study 
and  notice.  Let  it  suffice  that  Self-knowledge 
can  be  attained,  that  hope  may  rise  in  the  hearts 
of  those  who  have  not  as  yet  reached  the  goal, 
but  who  ardently  desire  truth,  self-perfection 
and  spiritual  illumination. 

One  of  the  supreme  truths  of  the  universe  is : 
that  like  attracts  like;  like  gravitates  toward 
like;  like  is  inseparably  affiliated  with  like. 
Mentally  and  spiritually  applied,  this  signifies 
that  where  the  desire  is  there  also  is  the  object 
of  the  desire.  At  first  desire  and  its  object  are 
two  separate  a^d  distinct  things.  The  object  is 
the  Ideal.  All  depends  on  the  intensity  of  the 
desire.  The  greatest  and  most  admirable  qual- 
ity of  desire  and  its  greatest  working  power  is 
the  desire  to  manifest  a  greater  depth  and  ex- 
tension of  personality.  The  quest  of  the  Ideal 
is  the  desire  to  be.  To  have  is  the  voice  of  the 
selfish  nature;  to  be,  the  voice  of  the  spiritual 
desire.  There  come  moments  of  physical  weari- 
ness when  desire  weakens  in  intensity,  when  it 
is  less  enthusiastic,  less  energetic  and  aspirant. 
These  moments  pass,  however,  and,  if  the  soul 
112 


Psychic  Values  and  Spiritual  Consciousness 

remains  firm  while  they  endure,  if  it  does  not 
waver  or  falter,  then  is  the  Path  sure-footing 
— the  Path  that  leads  to  realization  and  spirit- 
ual consciousness. 

The  Path  is  long,  but  it  is  not  endless.  The 
intensity  of  one  moment^s  earnest  concentration 
and  the  intense  longing  to  become  and  to  attain 
may  take  the  soul  beyond  years  of  slow,  normal 
and  forced  effort.  The  goal  is  narrow,  but  not 
dangerously  so.  The  length  and  the  narrowness 
are  conditions  that  serve  as  lines  determining 
the  seeker  to  gather  fresh  strength,  greater  firm- 
ness of  purpose  and  decision,  and  a  greater 
spiritual  hold  on  self.  It  is  within  the  power 
of  the  soul  to  alter  the  prevailing  circumstances 
governing  the  Path.  We  have  it  within  our- 
selves to  shorten  or  lengthen  it  according  to  our 
progressive  or  slothful  mental  attitudes.  We 
can  become  firmly  established  in  spiritual  life 
or  crowded  to  the  outer  circle  where  lack  of 
effort  involves  spiritual  wrecking.  Everything 
is  relative  to  patience  and  endeavor. 

Identifying  spiritual  effort  with  the  unfold- 
ment  of  spiritual  knowledge,  we  realize  the  true 
Self,  the  true  and  omnipresent  God. 

"He  existing,  none  exists  besides." 
113 


MEDITATIONS. 

Thought  is  attributed  to  the  activity  of  the 
mind  and  sense,  life  to  the  principle  of  desire. 
The  first  step  in  spiritual  development  is  to 
realize  that  consciousness  alone  exists ;  it  exists 
as  sensation,  and  we  speak  of  desire;  it  exists 
as  the  physically  expressive,  and  we  speak  of 
the  body.  Consciousness,  however,  embodies  the 
entirety  of  manifestation.  Mind,  body,  desire, 
and  so  forth,  are  but  terms  used  to  designate 
the  variation  of  conscious  expression. 

Manifestation  is  a  vast  stream  of  conscious- 
ness flowing  in  varied  currents  of  expression, 
and  in  various  channels  of  manifestation. 

We  are  half-viewers  of  the  great  vital  essence 
which  manifests  as  life  and  consciousness. 
There  is  nothing  but  life,  all-pervading  life. 
At  sea  one  beholds  nothing  but  water.  All  that 
they  can  take  in  in  its  widest  vision  is  water, 
water,  water. 

Form  the  concept  that  every^vhere  about  you, 
in  the  infinitely  above,  in  the  infinitely  below, 
to  the  infinitely  right  and  left,  permeating  your 
114 


Meditations 

heart,  mind  and  soul — is  life,  endless  and  eter- 
nal. Let  this  idea  become  a  mental  reality,  a 
part  and  parcel  of  conscious  life.  Let  it  domi- 
nate conduct  and  social  relations.  Let  it  well 
up  in  the  form  of  emotion.  Let  the  concept  and 
its  reality  be  as  fervid  a  reality  as  the  reality 
of  personal  existence.  The  spirit  of  the  idea 
is  the  spirit  of  the  highest  truth  and  of  the 
highest  reality.  The  soul  is  afloat  on  this  limit- 
less, shoreless  ocean  of  existence  without  name 
and  form.  Differences  arise  through  the  sepa- 
ration of  the  currents  on  the  surface. 

In  fathomless  profundities  of  the  eternal  sea, 
there  is  silence  and  rest.  Birth  and  death  are 
the  ebb  and  flow  of  the  tides  of  the  great  sea. 
The  numberless  waves  on  the  surface  are  the 
numberless  individual  lives.  On  the  surface 
is  disturbance  and  unrest.  In  the  depths  there 
is  no  manifestation;  in  the  depths  is  calm  and 
unthinkable  peace. 

The  profundities  are  not  suggestive  of  non- 
existence. Surface  life  is  ephemeral  compared 
with  the  depth  of  everlasting  life.  Existence 
and  non-existence  are  terms  not  applicable  to 
that  condition  beyond  both  birth  and  death,  and 
beyond  the  currents  of  quality  that  flow  on  the 
115 


Meditations 

surface.  That  condition  is  nameless  and  inde- 
scribable. 

The  entirety  of  the  surface  life  depends  on 
the  larger  and  all-containing  existence  of  the 
depth.  The  surface  life  is  individual,  composed 
of  name  and  form.  It  is  reality,  but  only  phe- 
nomenal and  relative.  The  life  of  the  surface 
is  forever  giving  the  lie  to  that  state  which  can 
alone  be  truly  called  existence.  In  its  clamor- 
ings,  the  solemn  and  seon-silence  of  the  depth 
is  unheeded.  There  are  those,  however,  who 
have  deafened  their  ears  to  the  loud  clamorings 
of  the  surface  life  and  have  become  sensitive  to 
the  all-encompassing  calm.  In  this  silence  is 
the  secret  of  knowledge  and  power.  Of  them- 
selves, the  existence  of  the  surface  of  life  are 
weak  and  infantile.  They  are  included  in  the 
larger  existence  of  the  impenetrable  under-sea. 
In  it  they  sway  and  move  and  have  their  being. 

Unconsciously  or  consciously  all  manifested 
power  comes  from  this  deeper  life.  In  recog- 
nizing this  the  individual  properly  relates  him- 
self to  the  truth  that  controls  the  motion  of  all 
life.  The  wave  has  its  name  and  form  in  dis- 
tinction to  the  surrounding  water.  But  it  is 
water,  every  particle  and  every  atom.  It  is 
116 


Meditations 

water,  water,  water  only.  The  human  soul  is  a 
wave  on  the  sea  of  existence.  Unconditioned  by 
time,  name,  or  form  is  this  ocean  before  mani- 
festation. During  manifestation,  name  and 
form  are  evolved,  and  these,  attached  to  indi- 
vidualized consciousness,  cause  the  existence  of 
phenomenal  lives.  These  lives  lose  sight  of  the 
primitive  unity  of  life.  They  fail  to  realize 
that  their  existence  is  through  the  unfathomable 
sea,  nameless  and  formless. 

Established  in  individuality  they  begin  the 
evolutionary  course  through  various  forms  and 
phases  of  life.  Yet  phenomenal  life  is  as  a  flash 
compared  with  the  eternity  of  eternities,  ante- 
cedent to  all  time,  embracing  all  time.  In  strict 
comparison  the  longest  duration  is  less  than  the 
most  inconceivable  fraction. 

The  delusion  exists,  and  this  delusion  is  the 
binding  condition  that  takes  the  waves  and 
tosses  it  at  random  over  the  surface.  Sometimes 
these  tossings  are  high  and  well-pitched,  some- 
times they  are  low  and  uneventful.  The  toss- 
ing is  the  manifestation  of  infinite  law.  The 
dual  action  of  this  manifestation  comprises  the 
principles  of  good  and  evil,  of  light  and  dark- 
ness, of  evolution  and  dissolution,  of  birth  and 
117 


Meditations 

'death,  of  pleasure  and  pain,  of  joy  and  misery, 
of  all  the  ups  and  downs  from  primitive  states 
of  existence,  upward  and  upward,  through  end- 
less cyclings  to  human  life,  and  passing  beyond 
human  life  into  god-like  existence,  beyond  and 
beyond — away  beyond  the  rarest  and  most  in- 
tuitive imagination.  Duality  produces  friction, 
but  the  friction  is  useful  and  good.  From  fric- 
tion fire  is  produced.  From  friction  the  new 
form,  the  new  knowledge  and  the  new  power 
arise.  Through  friction  civilization  has  been 
established.  By  friction  character  is  polished 
— ^by  the  friction  of  experience. 

All  birth  is  accompanied  with  pain,  but  the 
birth  is  the  reward  of  suffering.  Why  complain 
of  suffering  ?  "Why  complain  any  more  than  of 
pleasant  experiences  ?  The  enjoyment  of  pleas- 
ure is  not  the  end  and  goal  of  all  effort.  The 
experience  of  suffering  is  temporary.  Every 
experience  makes  for  character,  for  better  mani- 
festation, for  more  exalted  manifestation,  for 
the  better  development  of  those  latent  faculties 
■which  in  their  ultimate  relation  develop  the 
sense  of  the  Divine  within. 

The  spiritual  ego  on  his  own  plane  is  con- 
scious of  the  great  arry  of  spiritual  facts  that 
118 


Meditations 

give  tone  and  character  to  the  religious  element. 
To  him  truth  is  patent.  It  is  self-instructive 
and  self-illuminating.  There  is  no  argument, 
no  disquisition,  no  hesitation  and  no  doubt.  All 
is  knowledge,  for  the  essence  of  the  thinker  is 
knowledge.  Knowledge  is  the  background  of 
his  existence.  Knowledge  is  the  goal  for  which 
he  is  striving. 

These  lives  and  lives  of  eifort,  this  suffering 
and  woe  to  which  the  soul  seems  destined  are 
merely  for  a  greater  purpose  than  physical  evo- 
lution, which  is,  in  turn,  subject  to  dissolution. 
The  reason  manifests  in  the  experience  of  the 
pairs  of  opposites  whereby  the  soul  learns  that 
nothing  in  them  exists  that  is  truly  real.  Fluc- 
tuation after  fluctuation.  The  soul  must  turn 
this  learning  into  values  of  conduct;  it  must 
discern  the  real  value  that  lies  in  the  super- 
sensuous  soul. 

The  mind  infers  the  existence  of  something 
illimitable  beyond  the  mind.  The  mind  must 
reveal  that  existence.  The  mind  must  speak  its 
finiteness  to  itself.  It  must  turn  the  searching 
light  of  truth  upon  its  innermost  nature.  In 
this  searching  the  redemption  of  the  mind  is 
born;  the  real  Ego,  the  real  Man,  the  essential 
119 


Meditations 

Thinker  are  discovered.  All  these  shadows  that 
flit  across  the  mind,  and,  ghost-like,  haunt  and 
befog  the  vision,  will  then  pale  into  the  nothing- 
ness from  which  they  sprang. 

The  light  of  Self  is  the  all-penetrating  light 
that  commutes  darkness  into  light.  ^^Whom  the 
Self  chooses,  by  him  the  Self  is  gained."  When 
the  conditions  are  ready  and  present  for  the 
transmission  of  intuitive  revelation,  the  Self, 
the  Intelligence  within,  speaks  in  lond  voice  and 
with  self-illuminating  language.  Discrimina- 
tion then  gives  its  message.  It  crushes  out  the 
long-lived  and  self-incriminating,  self-destruc- 
tive indiscrimination  that  conditions  the  mind 
in  ignorance.  The  veil  that  inhibits  the  in- 
spiring and  all-saving  vision  of  Self  is  torn 
asunder.     The  soul  is  free. 

When  a  man  awakens  from  deep  sleep  he 
does  not  call  the  experiences  of  the  dream  state 
real.  When  an  experienced  desert  traveler  sees 
a  mirage,  he  is  able  to  recognize  it  for  what  it 
is.  Existence,  in  its  limited  sense,  is  a  dream 
in  which  we  find  ourselves  alternately  this,  al- 
ternately that,  but  in  the  awakening  of  the  soul 
we  give  this  dream  no  more  reality  than  we  do 
the  ordinary  dream  experience.  Compared  with 
120 


Meditations 

eternity,  the  duration  of  endless  lives  is  as  short 
as  the  second-lasting  dreams  of  sleep.    The  soul 
awakened  is  master  of  fate,  is  the  essence  of 
existence,  knowledge  and  bliss.     It  is  divine. 
But  it  requires  time,  pre-eminent  self-reliance, 
untold  effort,  patience  and  perseverance.   Every 
effort  of  our  lives,  every  condition  of  our  con- 
sciousness, every  thought,  word  and  act,  all  are 
leading  to  that  perfect  understanding,  the  end 
of  which  is  life  and  light  eternal.     The  mind 
must  imfasten  the  bars  that  for   incalculable 
ages  have  imprisoned  it  in  the  prison  of  the 
flesh,  the  prison  of  ignorance,  of  unbelief,  of 
weakness,  of  impotence  and  of  self-belittlement. 
The  mind  must  realize  the  glory  behind  the 
mind,  the  infinite  ocean  of  existence  beyond  this 
surface     existence,     the     intelligence     beyond 
thought,  the  infinite  light  beyond  this  perpetu- 
ity of  darkness,  the  undivided  bliss  beyond  this 
world  of  insentiency,  the  infinite  peace  beyond 
this  continuity  of  disturbance.     It  must  hear 
the  Voice  of  the  Silence  even  in  the  turbulence 
of  the  incoherent  universal  sound. 


121 


EMPHASIS  IN  EELIGIOK 

Mental  indecision  is  the  cause  of  inversion  of 
thought.  Heedlessness  invites  imperfections  of 
understanding  with  their  disturbing  conse- 
quences. Men  hear  truth  spoken,  but  it  comes 
into  one  ear  and  flies  out  of  the  other.  No 
realization  takes  place.  Half-way  methods  of 
understanding  cause  high  flights  of  uncertain 
enthusiasm,  keying  the  nerves  to  a  high  degree 
with  the  inevitable  result  that  the  enthusiasm 
wanes  and  that  the  motive  and  conduct  which 
enthusiasm  arouses  fall  flat. 

These  thoughts  have  a  significant  relation  to 
the  hearing,  the  understanding  and  the  transla- 
tion of  exalted  spiritual  truth  into  values  of 
character.  Men  are  not  in  want  of  truth.  That 
is  what  the  Christ  told  to  the  brothers  of  Dives 
in  the  parable  of  that  rich  man.  They  had 
Moses  and  the  Prophets  to  guide  them  in  spirit- 
ual ways,  but  the  teachings  were  meaningless 
to  them.  They  heard  and  did  not  hear.  They 
might  have  faithfully  attended  the  synagogue. 
122 


Emphasis  in  Religion 

The  activity  of  the  auricular  organ  might  have 
impressed  the  teachings  on  their  brain,  but  as 
their  minds  were  far  from  concentration  on 
spiritual  truth  and  far  from  its  practical  adap- 
tation to  life,  the  words  were  lost.  It  is  the 
same  to-daj.  The  absorption  of  spiritual  truth 
entirely  depends  upon  a  desire  to  realize  it. 
The  way  and  the  understanding  open  to  those 
whose  minds  are  burdened  with  the  quest  to 
comprehend  and  practically  relate  the  soul  to 
the  deeper  and  spiritual  realities  that  afford 
sanity  to  effort  and  meaning  to  life. 

We  have  the  Vedas,  the  Tripetakas ;  we  have 
the  teachings  of  Confucius  and  Laotse ;  we  have 
the  Koran  and  the  Bible;  we  hear  truth  ex- 
pressed in  numberless  ways.  We  have  every 
ethical  and  spiritual  admonishing  that  these 
scriptures  interpret.  Why  is  it,  then,  that  men 
find  themselves  in  the  midst  of  materialism  and 
skepticism  and  fall  prey  to  their  influences  ?  It 
is  because  the  spiritual  word  falls  upon  unheed- 
ing ears  and  because  it  has  no  significance  of  a 
spiritual  character.  Truly,  there  is  not  an  omi- 
nous lack  of  ethical  practice,  but  ethical  prac- 
tice does  not  of  itself  essentially  contribute  to 
the  highest  order  of  spiritual  life  and  spiritual 
123 


Emphasis  in  Keligion 

consciousness.  Normal  ethical  standards  de- 
velop through  the  natural  tendency  to  follow 
such  actions  as  best  contribute  to  the  well-being 
of  the  race.  Custom  and  the  influence  of  pub- 
lic opinion  confirm  this  tendency.  There  is  no 
merit  in  treading  the  path  others  have  made. 
Consistent  conduct  develops  with  a  spiritual 
discrimination  between  what  is  false  and  what 
is  true,  between  what  is  right  and  wdiat  is 
wrong,  between  what  is  just  and  what  is  unjust. 
This  conduct  is  born  of  the  enlightened  and  her- 
alds the  birth  of  the  individual  conscience.  The 
individual  conscience  coexists  with  the  deepest 
and  spiritually  most  practical  knowledge.  The 
practice  of  conduct  developed  through  the  ap- 
plication of  discriminating  insight  broadens  the 
sympathies  and  thus  spiritualizes  conscious- 
ness, and  the  spiritualizing  of  consciousness  is 
alike  the  goal  in  the  refinement  of  thought  and 
in  the  refinement  of  feeling.  The  most  exalted 
spiritual  sympathy  is  complementary  to  that 
divine  knowledge  which  scatters  the  clouds  of 
ignorance  and  causes  the  sun  of  truth  to  shine 
in  the  innermost  recesses  of  the  soul. 

It  is  not  a  lack  of  teaching  that  is  felt,  but 
a  lack  of  consistent  practice.     The  pearls  of 
124 


Emphasis  in  Religion 

priceless  treasure  lie  far  beneath  the  surface  of 
spiritual  teaching.  To  secure  these  pearls  men 
must  labor  with  as  great  an  earnestness  and 
sincerity  as  they  employ  in  commercial  or  other 
temporal  pursuits.  The  man  of  understanding 
realizes  that  truth  cannot  be  had  by  merely  as- 
senting or  dissenting  to  certain  creeds.  To 
learn  geography  one  must  familiarize  himself 
with  it.  He  must  discerningly  and  persever- 
ingly  study  the  geological,  the  zoological,  the 
astronomical  and  other  important  branches  of 
geography.  He  must  study  the  distribution  of 
life,  animal  as  well  as  human,  that  corresponds 
with  various  climatic  and  geological  changes. 
But  it  is  not  alone  study  that  avails.  If  the 
student  desires  to  enjoy  the  full  benefit  of  his 
study  he  will  travel  extensively,  furthering  his 
search  in  a  practical  way.  The  same  courses 
must  be  adopted  in  the  understanding  and  reali- 
zation of  spiritual  truth.  The  mind  must  be 
instructed  in  those  things  that  will  cause  it  to 
appreciate  the  rational  facts  concerning  spirit- 
ual realities.  When  the  mind  is  theoretically 
confirmed,  it  must  put  philosophy  into  practice. 
It  must  transpose  knowledge  into  conscious 
values.  In  other  words,  perception  must  follow 
125 


Emphasis  in  Eeligion 

the  hearing  of  truth.  Abstract  science  becomes 
practical  when  it  is  associated  with  everyday 
life.  Abstract  mathematics  becomes  applied 
mathematics  and  so  on.  In  this  same  sense, 
spiritual  knowledge,  philosophy  must  be  practi- 
cally realized,  if  any  actual  benefit  is  to  be 
gained.  It  is  not  in  knowing  what  we  should 
do  that  spiritual  consciousness  is  unfolded  and 
the  problems  of  life  are  solved,  but  in  doing 
what  we  know  we  should  do.  Ideas  are  inef- 
fectual without  motive  force.  This  force  is 
supplied  by  the  emotions.  It  is  necessary  to 
arouse  the  emotions  if  we  would  bring  the  ab- 
stract into  the  concrete.  Emotion  objectifies 
knowledge.  A  man  may  be  informed  concern- 
ing matters  religious,  but  as  he  directs  his  emo- 
tions in  the  realization  of  truth  he  makes  his 
theories  practical.  A  man  realizes  that  a  pois- 
onous snake  is  dangerous  through  his  emotions 
rather  than  through  his  thought.  He  avoids  it 
because  he  fears  it,  and  fear,  like  anger,  is  one 
of  the  fundamental  tendencies.  Through  con- 
stant association  emotion  and  thought  blend,  so 
that  in  certain  instances  it  cannot  be  judged 
decidedly  whether  the  emotion  or  the  thought 
is  predominant. 

126 


Emphasis  in  Religion 

The  surface  of  the  scriptures  of  the  world  is 
only  their  appearance.  Spiritual  teaching  is 
primarily  ethical  or  metaphysical,  then  it  is 
esoteric,  effectual,  and  the  external  values  are 
translated  into  internal,  conscious  realities.  The 
faculty  of  spiritual  discrimination  must  be  ex- 
ercised, for  it  is  only  in  this  manner  that  the 
deeper  meaning  of  spiritual  teaching  is  dis- 
cerned. Busied  with  material  interests,  identi- 
fying all  his  forces  with  economic  pursuits,  man 
gives  no  thought  to  the  relations  of  his  soul. 
Occupied  with  one  series  of  experience  he  can- 
not hope  to  realize  others.  The  mind  is  capa- 
ble of  entertaining  but  one  great  purpose  at  a 
given  time.  One  idea  and  intent  is  prominent, 
crowding  all  others  from  the  mental  spectrum, 
or  giving  them  but  a  nominal  importance  in 
mental  life.  The  focalization  of  mental  force 
on  spiritual  truth  is  impossible  when  the  mind's 
attention  is  diverted  in  the  satisfaction  of  in- 
numerable disturbing  desires  and  thoughts.  The 
natural  trend  of  the  mind  is  toward  unevenness 
of  thought  and  thus  toward  unevenness  of  effort 
and  disposition.  This  trend  must  be  corrected. 
'No  purpose  can  be  achieved  when  the  mind 
fluctuates  from  one  point  to  another,  when  it 
127 


Emphasis  in  Religion 

is  now  swayed  by  this  impulse,  now  by  that  de- 
sire, when  it  is  overcome  by  the  paradoxy  of 
its  own  conditions.  The  prevailing  disposition 
of  the  mind  must  be  controlled.  The  purpose 
of  natural  evolution  is  unity  and  equilibrium. 
This  purpose  is  also  manifested  in  the  develop- 
ment of  the  mind.  Harnessing  the  energy  of 
thought  that  floods  the  mind,  educating  the  ideas 
which  arouse  the  emotions,  distracting  binding 
and  weakening  strains  of  thought  and  realizing 
a  control  over  the  mind,  the  individual  is  on  the 
highway  of  the  realization  of  the  real  and  the 
true  within  his  soul. 

In  one  sense,  every  phase  of  life  is  moral. 
Business  has  a  moral  value  inasmuch  as  it 
teaches  the  mind  the  virtue  of  concentration, 
and  indirectly  encourages  spontaneity  of  direc- 
tion and  decision  of  character.  It  develops  the 
practical  insight  and  inspires  the  mind  to  quick- 
ness of  conclusion.  The  mental  element  in 
every  commercial  pursuit  is  easily  recognized. 
Once  we  establish  the  idea  that  all  associations 
throughout  time  and  space  are  moral,  we  direct- 
ly perceive  the  proper  relation  of  every  event, 
condition,  and  circumstance  of  human  life.  De- 
sire is  the  predominating  force  in  the  commer- 
128 


Empbasis  in  Religion 

cial  world.    Man's  desires  increase  witli  greater 
complexity  of  social  life.    Some  of  these  desires 
represent   physical   necessities,   some   comforts, 
some  luxuries,  some  the  greater  and  greater  in- 
crease of  luxuries  and  the  wealth  representing 
luxuries.     Others,  however,  are  of  lower  planes. 
Clothing    stores,    hardware    stores,    laundries, 
grocery  and  shoe  stores,  breweries,  hair-dress- 
ing parlors  and  every  imaginable  detail  of  com- 
mercial life  exists  through  the  collective  desire 
that  supports  them.     All  commercial  relations 
are  the  exteriorization  of  the  clamors  of  desire. 
The  sciences  of  embryology,  histology,  ontogeny, 
and  so  forth,  explain  how  differences  in  organic 
development  arose  through   the   adaptation  of 
life  to  environment.     But  the  environment  is 
the  externalization  of  the  subconscious  and  in- 
stinctive desire  permeating  life  and  nature,  and 
objectified  in  the  evolutionary  impulses  of  all 
animate  and  inanimate  beings.    This  evolution- 
ary impulse  has  evolved  all  the  refinements  of 
civilization.      The   development,   however,   has 
been  psychical  as  well  as  physical.     The  shops 
and  stores  of  a  city  are  schools  of  moral  devel- 
opment.   Very  many  of  the  sturdy  and  substan- 
tial virtues  develop  in  commercial  employment. 
129 


Emphasis  in  Religion 

The  mind  is  steadied  and  directed.  It  becomes 
efficient,  although  through  a  low  plane  of  ex- 
pression. The  principal  necessity  is  the 
strengthening  of  the  mind  so  that  it  rises  su- 
perior to  the  distractions  and  wayward  impulses 
of  instinctive  life.  It  is  not  important  under 
what  circumstances  the  mind  improves.  What 
is  mainly  needed  is  the  development  of  the 
mind.  Classical  education  has  no  practical 
bearing  in  the  work-a-day  world.  It  seems  ap- 
parently useless.  But  when  it  is  observed  that 
the  tendencies  of  the  mind  have  been  controlled, 
the  weaker  being  suppressed  and  the  strong 
pronounced,  when  it  is  observed  that  in  master- 
ing the  difficulties  of  ancient  languages  and  in 
mastering  higher  mathematics  and  the  abtruse 
sciences,  the  mind  has  developed  superiority 
and  strength,  the  advantage  of  a  classical  educa- 
tion is  immediately  recognized.  It  is  not  Latin 
or  Greek  which  counts,  but  the  fixed  attention, 
the  spirit  of  enthusiasm  and  effort,  the  spirit 
of  initiative  and  originality  that  develop 
through  persistence  and  continuity  in  mental 
effort.  In  realizing  joy  in  mental  work,  in 
overcoming  obstacles  the  mind  reaches  the  he- 
roic plane  where  it  can  successfully  encounter 
130 


Emphasis  in  Religion 

the  battle  of  life,  and  the  conflict  between  the 
higher  and  the  lower  self. 

Development  is  the  real  issue  in  all  the  rela- 
tions of  life.     This  development  arises  through 
fixed  attention  to  the  duties  that  lie  before  us. 
It  arises  through  the  proper  conception  and  ap- 
plication of  the  conception  of  these  duties.    No 
duty  is  mean  considered  in  a  sense  spiritual. 
No  distinctions  are  made  by  the  Spirit  within. 
The  most  menial  labor  is  exalted,  if  it  serves  to 
develop  the  mind  and  heart.    The  Vedanta  phil- 
osophers of  India  have  a  system  of  realization 
which   is   embodied   in  non-attachment   to   the 
fruits  of  labor,  offering  them  in  consecration  to 
the  Self  within.     In  other  words,  the  Karma 
Yogi  works  neither  for  fame,  nor  self-interest, 
neither  for  money  nor  material  advantages,  but 
because  he  finds  himself  confronted  with  cer- 
tain duties,  and  fulfils  them  because  the  Su- 
preme asks  that  he  do  so. 

These  arguments  support  the  theory  of  spirit- 
ual development.  Eeligion  is  practical.  It  is 
for  men  and  for  women,  for  the  poor  as  well  as 
for  the  rich,  for  the  yellow  races  as  well  as  the 
Caucasian,  for  the  fortunate  as  well  as  the  un- 
fortunate. Realized,  it  levels  all  distinction  of 
131 


Emphasis  in  Keligion 

fortune,  manifesting  the  spiritual  unity  in  all 
diversity.  Turning  the  minds  of  men  into 
spiritual  expression  necessitates  first  of  all  that 
they  discern  the  practical  necessity  of  religion. 
Man  eats  bread,  because  without  bread  he  can- 
not live.  He  develops  his  mind,  for  mind  is 
the  evolutionary  factor  in  raising  civilization 
from  lower  to  higher  planes.  Acquainted  with 
the  existence  of  an  immortal  principle  within 
the  soul  of  his  soul,  the  principle  that  sustains 
the  life  of  his  mind  and  body,  man  would  be 
fitted  w^ith  the  highest  purpose.  That  purpose 
is  already  his,  only  he  cannot  discern  it.  He 
believes  that  the  purpose  of  life  centers  and  is 
expressed  in  mental  and  physical  evolution,  but 
the  spirit  of  all  progression  is  the  spirit  that 
draws  man  into  a  gradual  conception  that 
neither  mind  nor  body  represents  the  wholeness 
of  life's  purpose.  Ages  ago  man  believed  that 
all  purpose  was  embodied  in  the  pursuit  and 
satisfaction  of  bodily  enjoyment.  "Now  it  is  the 
mind  which  engages  his  attention.  Even  as 
there  existed  a  time  when  man  was  wholly  ab- 
sorbed in  bodily  pleasures  and  even  as  he  de- 
veloped out  of  this  limitation  into  mental  ex- 
pression and  its  consequent  development,  so  in 
132 


Emphasis  in  Eeligion 

time  will  he  realize  that  mind,  of  itself,  is  only 
relative  to  a  deeper  life  and  development  with- 
out which  the  life  of  the  mind  and  the  life  of 
the  body,  and  the  struggles  and  the  experiences 
which  man  undergoes  for  their  development 
would  he  useless  and  meaningless.  Without  the 
spirit  of  truth,  life  would  be  characterless.  This 
spirit  of  truth  associates  with  the  knowledge  of 
spiritual  values  and  realities  that  comprise  the 
existence  and  immortality  of  the  soul. 

There  is  not  sufficient  emphasis  laid  upon 
words.    As  an  example,  we  hear  long  theological 
essays  and  dissertations  on  the  dogmas  of  omni- 
presence and  omniscience.     There  is  an  endless 
rigmarole  of  words  on  these  subjects.     If  our 
learned  theologians  would  cease  their  learned 
prattle  and  take  words  in  the  spirit  that  they 
were  spoken  by  the  Masters,  if  instead  of  ran- 
sacking the  metaphysical  world  for  abstractions 
they  would  interpret  meanings   as   they  were 
originally  and  spiritually  interpreted,  much  re- 
ligious sectarianism  would  be  removed.    Vol- 
umes have  been  written  on  omnipresence  and 
omniscience.     The  teachings  of  the  Masters  are 
first  of  all  simple.     They  have  not  the  meta- 
physical scribbling  habit,  nor  do  they  split  hairs 
133 


Efmphasis  in  Religion 

in  scholastic  argument.  It  is  not  in  writing 
books  or  in  preaching  custom  sermons  that  a 
minister  can  hope  to  educate  his  people  to  the 
knowledge  of  spiritual  truth,  but  in  voicing 
already  revealed  truth  by  the  example  of  char- 
acter. That  is  the  meaning.  What  a  man  really 
believes,  that  will  he  follow.  Convinced  of  the 
logic  and  truth  of  a  measure,  a  man  no  longer 
weighs  it  in  the  balance.  The  sancity  and  im- 
mortality of  character  is  in  ratio  to  the  level 
on  which  character  is  expressed  and  in  concord 
wdth  the  ideas  that  serve  as  impulses  to  con- 
duct. All  that  is  left  of  earthly  experience  is 
character,  the  sum-total  of  all  the  efforts  occu- 
pied in  the  desire  to  know,  to  have  and  to  be. 
If  character  is  expressed  through  religious  pur- 
pose and  effort  it  manifests  in  the  highest 
sphere.  It  moves  within  the  vibrations  of  su- 
persensuous  truth  and  life.  It  is  identified  with 
the  divinity  permeating  the  universe.  The  high- 
est elements  in  human  nature  are  those  which 
correspond  with  the  highest  and  most  spiritual 
aspirations.  These  are  comprised  in  reli- 
gion. 

Religion  is  not  complex.     It  is  simple,  pure, 
naturally    tending    to    illuminate    personality 
134 


Emphasis  in  Eeligion 

with  the  fulness  and  richness  of  spirit.     Ee- 
ligion is  not  a  matter  to  be  discussed,  but  to  be 
realized.      It   is   not   confined   within   narrow 
clauses,  but  extends  below  and  beyond  any  sepa- 
rate faith.    Above  all,  religion  is  essentially  in- 
dividual.    It  has  a  collective  value  only  as  the 
influence  of  one  religious  person  may  extend  to 
others.    Eealization  is  strictly  individual.  True, 
by  the  grace  of  the  Lord,  we  may  merit  His 
assistance;    through    Him    our    eyes    may    be 
opened,  but  even  then,  we  gain  this  divine  per- 
ception only  as  we  have  merited  the  grace  of 
the  Supreme.     ^N'othing  is  given.     Everything 
is  merited.     Such  is  the  Law.     None  are  fa- 
vored.     All   must   ask,   seek   and   strive.     All 
must  reach  the  plane  of  understanding.    That 
understanding    comes    through   fervid   desire. 
Desire    is    attained    when    discrimination    has 
shown  the  mind  the  advisability  of  following 
the  true  course,  when  it  has  shown  it  that  the 
narrow  is  the  straight  path.     !N'arrow,  in  the 
sense,  that  it  is  difficult,  that  it  demands  re- 
nunciation, faith,  devotion,  loyalty  and  sincer- 
ity.    By  raising  the  heart  to  the  Supreme  in 
devotion  we  become  receptive  to  the  inflow  of 
divine   knowledge   and   peace.      A   very   good 
135 


Emphasis  in  Religion 

prayer  for  light  is :  "O  thou,  who  didst  wander 
over  the  face  of  the  earth  in  the  mendicant's 
garb,  preaching  the  Gospel  of  Truth,  help  us 
w^e  beseech  thee,  that  through  the  mercy  of  the 
Blessed  Lord,  we  too  may  become  possessed  of 
that  spirit  of  true  faith,  true  devotion,  true  love 
and  knowledge  that  characterized  thee.''  Such 
a  prayer  may  be  offered  to  Those  Sons  of  Light, 
such  as  the  Christ,  Who  by  Their  lives  and  ex- 
ample have  enriched  and  directed  the  growth 
of  humanity  at  various  epochs  of  its  unfold- 
ment. 

Religion  is  not  a  desert  of  opinion,  a  wilder- 
ness of  thought,  a  sea  of  dogma,  but  the  feeling 
of  the  presence  of  God,  the  knowledge  of  the 
unity  and  identity  of  the  individual  soul  with 
the  Supreme,  and  of  the  unity  and  identity  of 
the  individual  soul  with  the  souls  of  all  ani- 
mate and  inanimate  beings.  In  purifying  the 
mind  we  render  it  a  fit  vessel  for  receiving  the 
precious  truth.  Desire  to  know  the  truth 
cleanses  the  mind.  The  practice  of  virtue  puri- 
fies the  mind.  The  spirit  of  unselfishness  which 
is  the  spirit  of  the  true  Self  baptizes  the  soul 
in  the  waters  of  Spirit,  and  it  is  spiritually 
born  of  a  Son  of  God.     And  as  a  good  father 


Emphasis  in  Keligion 

provides  for  his  child,  so  the  Supreme  infuses 
divine  grace,  knowledge  and  power  into  the  as- 
piring soul. 

Concentration  on  omnipresence   and  omnis- 
cience, if  properly  directed,  leads  to  a  sense  of 
God's  presence.     It  would  show  the  nothingness 
of  this  finite  self  as  compared  with  that  One 
Infinite  Self.     It  would  teach  the  highest  les- 
son.    ''In  this  world  of  manifoldness,  he  who 
sees   That   One  running  through   all;   in  this 
world  of  death,  he  who  sees  That  One  Infinite 
Life ;  he  who  in  this  world  of  insentience  and 
ignorance,  he  who  finds  That  One  Light  and 
Knowledge,  unto  him  comes  eternal  peace,  unto 
none  else,  unto  none  else."  In  sensing  That  One 
Infinite  Being  we  realize  the  Self  of  selves  of 
all  individual  existence.     Meditating  on  God 
leads  the  soul  to  the  direct  perception  of  God. 
If  one  cannot  see  God,  if  He  must  ever  remain 
an  object  of  faith,  if  He  is  ever  imperceptible 
to  the  sense,  what  conscious  knowledge  is  there 
concerning  Him?     "Who  has  seen  Brahma?" 
If  He  is  indiscernible  then  religion  is  mytho- 
logical.    Then  has  nature  beguiled  man.     Then 
the  saints  and  those  who  strive  after  spiritual 
perfection    are    the    victims    of    hallucination. 
137 


Emphasis  in  Religion 

When  they  say  that  they  see  God,  they  are  the 
victims  of  their  own  minds.  But  religion  is 
not  hallucination.  To  religion  we  must  attrib- 
ute the  pronounced  developing  factors  of  evolu- 
tion. To  religion  we  must  accredit  the  substan- 
tial values  of  civilization.  To  religion  is  due 
the  honor  of  dragging  man  from  the  abyss  of 
sensuous  existence  into  the  pure  daylight  of 
mental,  spirirtual  and  moral  existence. 

Mysticism  is  incommunicable.  The  inde- 
scribable bliss  of  the  saints  cannot  be  phrased. 
It  is  beyond  words.  Expressing  their  emotions 
men  often  say:  ^' Words  cannot  describe  what 
I  felt."  The  only  way  they  can  possibly  com- 
municate their  emotions  when  these  are  mysti- 
cal is  through  the  expression  of  their  counte- 
nance. There  is  pictured  what  no  words  can 
describe,  what  no  poet  could  pen,  what  no 
painter  could  color,  what  no  sculptor  could 
mould.  Eor  the  bliss  of  ecstasy  men  have  re- 
nounced their  family  ties,  they  have  given  up 
the  advantages  of  worldly  life,  they  have  sacri- 
ficed life  and  happiness,  they  have  given  up 
their  all  in  all.  They  have  made  this  supreme 
renunciation  with  a  joyous  spirit.  What  to 
them  were  all  the  treasures  of  a  Croesus  in  com- 
138 


Emphasis  in  Religion 

parison  with  the  sweet,  ineffable  bliss  of  spirit- 
ual communion? 

We  fail  because  we  fall.  We  are  on  the 
heights.  Suddenly  a  tempting  thought,  a  pass- 
ing desire  seizes  us  unawares  and  we  fall  from 
the  dizzy  height  of  spiritual  perfection  into  the 
mire  of  average  existence.  But  the  fall  is  a 
lesson.  Aware  of  the  danger  of  certain  environ- 
ment, knowing  the  disastrous  consequences  fol- 
lowing in  the  wake  of  certain  associations,  ac- 
quainted with  the  spiritual  distress  certain  cir- 
cumstances arouse,  we  avoid  them.  A  great 
teacher  said:  ^'I  am  glad  that  I  have  done 
good;  I  am  glad  that  I  have  made  mistakes." 
It  is  through  the  contrast  between  oppositea 
that  the  third  factor  is  valued.  The  third  fac- 
tor in  spiritual  relationships  is  the  direct  vision 
of  truth,  the  immediate  perception  of  the  divine 
within,  the  intuitive  process  that  unfolds  that 
light  and  knowledge  which  are  alone  saving  and 
redeeming. 

Character  is  the  means ;  character  is  the  goal. 
Character  and  its  influence  possess  far  more 
reaching  results  than  the  reading  of  a  hundred 
books.  The  history  of  a  great  reformer  is  more 
inspirational  than  the  logic  of  his  arguments. 
139 


Emphasis  in  Eeligion 

His  life  inspires ;  his  logic  may  be  wrong.  He 
may  be  inconsistent,  yet  he  is  sincere.  It  is  his 
sincerity  and  the  force  of  his  sincerity  that  are 
of  consequence.  It  is  his  exaltation  of  purpose 
which  interests.  One  great  thought  conceived 
in  the  gloom  of  a  cave  will  reach  forth  and  give 
light,  life  and  force  to  the  whole  human  race. 
He  who  concentrates  his  mind  upon  the  dogma 
of  omnipresence,  or  that  of  omniscience,  will 
have  his  entire  character  transformed.  It  will 
become  god-like,  unconquerably  pure  and  per- 
fect. Centering  the  mind  upon  the  lotus  of  the 
heart  and  seeing  in  the  innermost  heart  That 
Effulgent  One  Whose  Light  of  Life  and  Whose 
Presence  fills  infinite  space,  the  soul  rises  into 
the  spacious  regions  of  truth.  Entranced  with 
the  vision  of  That  Effulgent  One,  it  merges  into 
His  nature,  becoming  one  with  All  and  united 
with  the  nature  of  the  World-Soul.  ^'Thou  art 
my  father;  thou  art  my  mother;  thou  art  my 
friend;  thou  art  my  companion;  thou  art  my 
wisdom ;  thou  art  my  strength ;  thou  art  my  all 
in  all;  thou  art  my  one  Lord."  Conscious  of 
the  real  self,  the  soul  asserts:  "I  never  had 
ignorance,  nor  fear;  I  have  had  neither  this 
nor  that.  The  disturbances  of  the  mind  cause 
140 


Emphasis  in  Eeligion 

the  infinite  variation  of  mind  waves.  The  soul 
identified  itself  Avith  these  forms  of  body  and 
these  states  of  mind.  But  in  reality  the  soul 
is  Existence  Absolute,  Knowledge  Absolute  and 
Bliss  Absolute." 

Placing  emphasis  on  words,  signifies  that 
they  have  conscious  values  and  are  conscious 
forces  for  the  uplifting  of  the  soul  and  for  the 
proper  understanding  of  spiritual  verities.  In 
reference  to  words  teaching  Self-knowledge,  too 
great  an  amount  of  emphasis  cannot  be  placed 
on  them.  "That  Self  is  first  to  be  heard,  then 
meditated  upon  and  then  realized,''  say  the 
Vedas.  We  must  hear,  then  try  and  absorb 
what  we  have  heard.  Then  only  do  w^e  realize 
what  is  meant.  Then  truth  dawns  upon  con- 
sciousness. 

The  Self-knower  understands  why  emphasis 
must  be  laid  on  words.  We  lay  stress  on  any- 
thing when  we  are  interested  in  it,  when  it 
appeals  to  us.  Our  mind  is  in  immediate  rela- 
tion to  what  we  are  hearing  and  is  intensely 
concentrated  thereon.  There  arises  an  appro- 
priate emotional  response.  Similarly  is  this  the 
case  with  spiritual  statement.  We  can  only  ap- 
preciate the  value  of  teaching  concerning  the 
141 


Emphasis  in  Religion 

soul  when  we  appreciate  the  momentous  impli- 
cations its  existence  represents.  Once  men 
know  that  the  soul  is,  their  interest  is  highly 
posited.  They  would  gladly  call  their  mtDst 
interested  attention  to  service.  The  teaching 
would  reach  them  in  and  through  themselves. 
It  would  make  deep  channels  in  the  brain.  The 
grooving  of  new  channels  is  always  accompa- 
nied with  great  difficulty.  It  is  hard  for  the 
mind  to  center  itself  on  new  conditions.  This 
difficulty  is  overcome,  though,  when  the  new 
conditions  present  sufficiently  interesting 
phases.  We  realize  the  necessity  of  becoming 
interested  and  of  applying  the  new  conditions 
to  conduct.  The  only  essential  is  that  the  mind 
understand  the  value  to  be  gained  by  associat- 
ing itself  with  concentrative  effort.  In  regard 
to  spiritual  matters,  the  teacher  who  by  his  in- 
fluence can  make  men  realize  the  existence  of 
soul  will  cause  them  to  interest  themselves  in 
its  condition  and  progress,  to  listen  to  truth  and 
to  apply  it.  They  will  place  emphasis  on  words 
because  they  understand  the  necessity  of  so  do- 
ing. Judging  from  the  results  obtained  by  the 
churches  at  the  present  time,  the  fact  that  they 
are  experiencing  a  marked  declension  in  follow- 
112 


Emphasis  in  Eeligion 

ing,  that  orthodox  churches  are  becoming  little 
more  than  ethical  societies,  and  that  practical 
materialism  is  swaying  the  public  mind,  we 
find  little  communication  of  spiritual  influence 
from  clergymen  to  laymen  and  accordingly  lit- 
tle emphasis  placed  on  the  original  meaning  of 
the  words  of  the  Great  Christ  as  written  in  the 
Christian  Gospels. 


143 


"STEENGTH." 

On  the  citadel  of  Success  the  pennant 
''Strength!"  waves. 

It  is  the  watchword  of  the  undefeated. 

It  is  the  magic-word  of  those  who  do  and 
dare. 

On  spiritual  heights  a  heroic  figure  stands. 

It  is  "Strength !"  the  God  of  those  who  toil. 

Of  those  who  brook  no  obstacles. 

Strength  to  the  weakling!  Strength  to  the 
hesitating!     Strength  to  the  self -underrating ! 

Through  practice  the  athlete  becomes  power- 
ful. Through  practice  do  the  weak  of  body  be- 
come athletes.  Through  strength  one  wrests 
from  nature  the  power  to  live. 

The  Eomans  and  the  Greeks  called  those  acts 
virtuous  which  manifested  strength,  both  moral 
and  physical.  In  strength  they  found  the  root 
of  progress.  In  strength  they  found  that  inde- 
pendence of  spirit  that  put  into  their  power  and 
control  the  greatest  nations  of  the  ancient  world. 

Strength  is  first  of  virtues;  weakness,  the 
original  sin.  The  attitude  of  mind  toward  life 
144 


'^Strength" 

determines  the  experiences  men  receive  from 
life.  If  they  expect  nothing,  they  receive  noth- 
ing. If  they  demand  their  rights,  they  obtain 
them. 

The  world  is  masked.  Tear  the  horrible  mask 
and  the  world  is  your  servant.  The  world  is 
cruel  and  harsh  only  as  men's  ignorance  keeps 
them  from  asserting  themselves.  As  long  as 
men  possess  the  tendency  to  cringe,  they  will 
find  tyrannies  of  state  and  tyrannies  of  custom. 

The  criticism  of  the  world  is  bitter  only  to 
those  who  cannot  compel  room  for  their  ideas. 
The  weak  of  will  merit  the  contempt  of  the 
world.  But  the  strong  are  rulers  of  the  world. 
Before  their  dictatorial  souls  the  world  bows. 

Fear  is  the  monster  which  deters  men  from 
initiative.  Fear  is  the  death-blow  to  many 
ideals  that,  because  of  its  terrorsome  aspect,  do 
not  come  into  the  light  of  day.  Fear  is  the 
vice  which  throttles  virtue  and  genius — fear  of 
the  opinion  of  others. 

!N'o  matter  how  dismal  the  outlook,  the  soul 
is  the  master  of  its  destiny.  It  can  change  the 
currents  of  expression  by  changing  its  attitude 
toward  life.  As  long  as  the  mind  does  not  sink 
into  gloom,  hope  is  not  lost;  opportunity  still 
145 


''Strength'" 

awaits  seizure;  the  tides  have  not  turned  for 
the  worse.  Courage  breeds  optimism,  and 
optimism  is  the  elixir  of  life.  Who  quaffs  the 
chalice  of  divine  strength  is  free  from  physical 
and  mental  affliction. 

Ponce  de  Leon  sought  the  Fountain  of 
Youth.  Across  the  unknown  wastes  of  the  At- 
lantic he  sailed  in  vain  search.  The  Fountain 
of  Youth  is  in  the  strength  to  keep  the  mind 
w^ell-poised,  to  maintain  presence  of  mind  and 
equilibrium  of  soul  when  the  tempest  of  op- 
pression and  misfortune  is  strongest.  In  that 
strength  the  body  and  mind  grow  strong.  Old 
age  does  not  come  on.  The  man  of  strength  is 
ever  young. 

"A  character  is  formed  in  the  rush  of  the 
world/'  said  Schiller.  To  keep  himself  from 
being  crushed  one  must  stand  up  in  strength. 
The  law  is  relentless;  he  who  is  borne  to  the 
ground  is  stampeded  by  the  oncomers.  He  who 
carries  himself  erect,  firm  in  gait,  strong  in  will, 
reaches  the  end  of  life,  which  is  the  realization 
of  his  purpose. 

The    coward    is    aggravated    to    fight    when 
cornered,  or  when  others,  who  see  him  in  strug- 
gle, jibe  him  to  the  fray  when  his  courage 
146 


'^Strength'' 

wanes.  Whosoever  lacks  strength  should  seet 
a  motive  that  is  a  living  force,  impelling  the 
virtue  of  strength.  Moral  strength  is  rare.  It 
is  easy  to  physically  assert  strength,  when  goad- 
ed on  by  apparent  injustice.  But  the  real  hero 
is  he  who  has  the  strength  of  his  convictions; 
he  is  the  hero  who  can  say  ^'Ko"  when  impulses 
press  in  the  tendency  to  wrong  conduct. 

Power  and  strength  to  him  who  secures  his 
purpose !     Strength  was  the  nectar  of  the  Gods 
that  made  their  bodies  adamantine  in  build,  and 
their  minds  imperative.    The  confident  man  an- 
ticipates success  by  his  attitude.    He  never  dis- 
trusts the  outcome  of  his  efforts.     If  they  fail, 
he  does  not  waste  his  time  in  mouriiing  the  loss. 
He  studies  the  conditions  which  made  him  fail. 
He  never  questions  his  strength.     Of  that  he  is 
assured.     He  observes  his  mistakes  with  the 
intention  of  winning  his  end  by  avoiding  them. 
Strengi^h  pounds  barriers  to  pieces.      Sure- 
footed, it  climbs  the  mountain  of  life,  overleap- 
ing chasms  of  doubt  and  hesitation  into  which 
the  weaklings  of  life  fall.     The   strong  man 
carries  the  heavy  burden  of  life's  responsibili- 
ties with  the  same  whole-heartedness  with  which 
he  enjoys  his  moments  of  pleasure. 
147 


"Strength" 

The  mind  should  never  be  disturbed.  The 
greatest  victory  over  self,  self-mastery  and  the 
many  joys  that  accrue  to  it  manifest  as  the  re- 
sult of  a  pleasant  attitude.  The  Hindoos  con- 
ceive the  creative  principle  of  nature  as  the  Di- 
vine Mother.  This  universe  is  Her  child  with 
whom  She  is  playing  hide  and  seek.  The  Mother 
closes  her  eyes  and  the  world  loses  sight  of  Her. 
She  opens  them  and  some  see  Her.  This  play- 
ing continues  throughout  eternity.  But  it  is 
only  play. 

If  men  have  the  strength  to  take  this  posi- 
tion, they  are  playing  with  life  and  death,  with 
misery  and  pleasure,  with  poverty  and  wealth, 
with  sickness  and  health,  with  good  and  evil, 
and  so  forth.  Misery  does  not  last;  joy  does 
not  last.  Both  vanish.  The  play  alone  con- 
tinues. Life  is  change,  and  we  are  changing 
places  in  the  play  accordingly  as  w^e  know  more 
concerning  it.  When  we  have  learned  the  game, 
we  touch  the  Mother,  and  remain  with  Her  in 
perpetual  bliss. 

This  is  spiritual  strength,  the  climax  of  all 

strength.     The  spiritual  giant  has  mastered  the 

elements  of  his  nature.     He  stretches  forth  his 

hands,  and  evil  and  ignorance,  the  two  worst 

148 


"Strength" 

foes  of  the  soul,  the  foes  that  bind  its  will,  dis- 
perse into  the  phantom  nature  from  which  they 
arose.  His  persistent  strength  and  the  strength 
of  his  persistent  demand  have  gained  him  the 
greatest  bliss,  a  knowledge  of  Self,  the  supreme 
joj  of  Self-revelation. 

Whosoever  starts  out  in  life  with  a  weak  pur- 
pose dies  by  his  own  inefficiency.  Aimlessly 
wandering,  he  is  the  victim  of  his  own  weak- 
nesses which  rob  him  of  his  talents  of  mind  and 
heart.  Taking  to  mind  the  examples  of  the  men 
who  have  performed  great  deeds,  let  him  arouse 
himself  from  the  lethargy  of  soul  into  which  he 
has  fallen. 

Fear  is  a  fundamental  instinct.  Weakness 
develops  from  fear.  To  crush  out  wealmess  and 
to  liberate  the  soul  from  the  thraldom  of  things 
which  weakness  induces,  fear  must  be  eradi- 
cated. That  is  achieved  through  discrimination 
with  regard  to  the  nature  of  the  conditions  that 
cause  fear.  Frequently  it  will  be  discovered 
that  the  motives  of  fear  are  phantom,  having 
reality  only  as  the  mind  colors  them  with  cer- 
tain fear-inspiring  qualities.  Apart  from  these 
qualities  transposed  upon  passing  occurrences, 
fear  does  not  exist. 

149 


"Strength" 

It  requires  spiritual  knowledge,  however,  to 
place  the  mind  into  the  position  to  face  the  con- 
ditions of  fear  intrepidly.  Convinced  of  the 
spiritual  existence  of  the  soul  and  of  its  immor- 
tality, the  mind  is  less  anxious  concerning  the 
things  that  befall  the  body.  The  body  comes 
and  goes,  but  the  soul  remains.  Nothing  can 
disturb  the  soul.  Seated  in  strength,  it  rises 
Phoenix-like  after  the  perishing  of  bodies,  as- 
suming new  forms  to  carry  out  its  purposes. 

The  weak  must  learn  the  lesson  of  strength, 
its  positive  necessity  in  tlie  realization  of  any 
ideal.  Experience  shows  that  there  is  nothing 
of  which  the  soul  need  stand  in  fear.  "Birth- 
less,  deathless  and  changeless,"  the  soul  fear- 
lessly faces  all  circumstances,  for  its  back- 
ground is  Strength  Infinite. 


150 


THE  UNITY  OF  LIFE. 

The  ideal  of  the  unity  of  all  life,  of  the  ulti- 
mate evolutionary  origin  and  goal  of  all  beings, 
is  highly  emphasized  by  Thomas  Traherne,  a 
profound  mystic  of  the  seventeenth  century.  In 
his  writings  appear  the  following  ecstatic  words 
he  expressed  in  realizing  the  nature  of  Him 
who  is  the  "F  of  all: 

^^Miraculous  are  the  effects  of  Divine  Wis- 
dom. He  loveth  everyone,  maketh  everyone  in- 
finitely happy  and  is  infinitely  happy  in  every- 
one. He  giveth  all  the  world  to  me.  He  giveth 
it  to  everyone  in  giving  it  to  all,  and  giveth  it 
wholly  to  me  in  giving  it  to  everyone  for  every- 
one's sake.  He  is  infinitely  happy  in  everyone ; 
as  many  times,  therefore,  as  there  are  happy 
persons  He  is  infinitely  happy.  Everyone  is 
infinitely  happy  in  everyone,  everyone,  there- 
fore, is  as  many  times  infinitely  happy  as  there 
are  happy  persons.  He  is  infinitely  happy 
above  all  their  happiness  in  comprehending  all. 
And  I,  comprehending  His  and  theirs,  am,  Ob, 
bow  happy !" 

151 


Tlie  Unity  of  Life. 

'^Here  is  love,  here  is  a  kingdom.  Where  all 
are  knit  in  infinite  unity  all  are  happy  in  each 
other.  All  are  like  deities.  Everyone  the  end 
of  all  things,  everyone  supreme,  everyone  a 
treasure,  and  a  joy  of  all,  and  everyone  most 
infinitely  delighted  in  being  so.  All  things  are 
ever  joys  for  everyone's  sake,  and  infinitely 
richer  to  everyone  for  the  sake  of  all.  The  same 
thing  is  multiplied  by  being  enjoyed.  And  He 
that  is  greatest  is  most  by  treasure.  This  is  the 
effect  of  making  images.  And  by  all  their  love 
is  every  image  exalted.  Comprehending  in  His 
nature  all  angels,  all  cherubims,  all  seraphims, 
all  worlds,  all  creatures,  we  are  blessed  for- 
ever." 

Had  the  name  of  the  mystic  not  been  attached 
to  this  outburst  of  spiritual  intuition  and  emo- 
tion, the  reader  might  imagine  it  written  by 
some  divinely  inspired,  enthusiastic  disciple  of 
the  teachings  of  the  Bhagavad  Gita,  so  far- 
reaching  is  the  metaphysical  idea  involved,  so 
all-inclusive  is  it,  and  so  far  is  it  beyond  the 
ordinary  Western  dogmatism. 

It  is  a  canticle  naturally  expressed,  even  as  a 
jar,  filled  with  its  contents,  naturally  overflows. 
It  is  the  expression  of  deeply  felt  emotion.  By 
152 


The  Unity  of  Life 

the  supreme  ^'Divine  Wisdom,"  he  has  imper- 
sonalized  it  far  beyond  its  customary  meaning. 
He  speaks  of  it  as  embracing  Deity  itself.  This 
wisdom  is  the  knowledge  of  the  real  Self,  the 
Divine  Ego.  The  idea  conveys  the  end  of  such 
knowledge. 

This  might  infer  that  Self-knowledge  leads 
to  the  atrophy  of  the  emotions,  that,  after  long 
continued  discrimination  between  those  things 
which  man  believed  to  be  Self  and  the  truly  and 
real  Self,  he  would  be  a  vast  intellect,  one  whose 
sole  exclamation  would  be:  ^^I  am.''  But  Tra- 
herne  and  his  life  tell  us  different,  and  so  do 
the  mystics  and  ecstatics  of  all  ages. 


153 


THE  CONSCIOUS:^ESS  OF  KEALITY. 

The  spider  is  caught  within  its  own  net.  Re- 
ality! Does  not  reason  momentarily  and  ex- 
plicitly tell  ITS  that  the  senses  are,  in  their  very 
nature,  deceptive  ? 

Of  one  thing  rest  assured ;  if  true  reality  is 
to  be  conceded  to  the  evanescent  then  we  are 
materialists.  Those  who  have  not  seen  the 
Truth  are  materialists. 

Idealism  is  as  mythical  as  realism.  When  we 
take  the  axe  of  spiritual  discrimination  and 
split  the  Wheel,  we  realize. 

And  realization — how  can  it  be  described? 
Language  is  inadequate.  Thought  is  con- 
ditioned. Feeling  is  everything.  When  we  can 
feel  we  are  one  with  Truth.  Otherwise  we  are 
still  ensnared  in  Samsara,  in  this  ocean  of  mind 
and  matter. 

Can  we  tell  our  emotions?  l^o,  we  feel 
them.  The  voice  is  smothered.  Thought  can- 
not reach  the  depth  of  feeling. 

Thought  is  like  water;  feeling  is  like  solid 
rock. 

154 


MASKS. 

Whosoever  is  false  to  what  he  believes,  wears 
a  mask.  He  is  a  hypocrite.  Whosoever  falsi- 
fies his  life  in  betraying  his  soul  into  the  hands 
of  his  own  insincerity  is  a  liar  to  the  Self  within 
him. 

The  light  of  the  Self  penetrates  the  inmost 
thoughts  of  a  man,  and  his  is  indeed  a  terrible 
fate  who  wilfully  violates  his  better  knowledge 
through  opposing  conduct. 

The  man  who  is  not  loyal  to  the  interests  rep- 
resented in  his  social  and  moral  duties  wears  a 
mask  through  which  he  steals  the  treasures  of 
life  from  others,  for  who  fails  to  perform  his 
duty  is  robbing  the  world  of  his  service.  He  is 
a  thief. 

It  is  passing  strange  how  men,  reared  in  the 
conception  that  certain  practices  are  against  all 
social  ethics,  can  mock  their  souls  and  their 
fellow-men  in  attending  to  the  conventionalities 
and  respectabilities  for  pretense  while  they  soil 
their  souls  with  the  misery  they  cause  others 
through  nefarious  business  or  social  practices. 
155 


Masks 

The  man  who  violently  confronts  the  truth 
within  him  by  giving  it  the  lie  in  his  conduct 
does  not  or  cannot  appreciate  the  terrible  catas- 
trophe he  is  preparing  for  himself,  for  to  cast 
aside  the  higher  callings  and  possibilities  of 
personality  is  to  betray  one's  self  into  the  dark- 
est fate — the  fate  of  retrogression. 

They  who  wear  masks  are  not  as  dangerous 
to  society  as  to  themselves.  Unawares  they  plan 
their  spiritual  death  while  they  imagine  they 
are  tending  to  their  best  welfare. 


156 


THE  VALUE  IN  LIFE. 

The  value  in  life  is  growth.     With  growth 
there  is  a  certain  exhilaration  that  encourages 
further   research   into   the   great   problem   for 
which  man  exists.     The  mind  is  the  child  of 
the   soul   and   through   the   association   of   the 
former  with  the  multiform  phases  of  existence 
the  soul  expands  into  hitherto  unknown  realms 
of  knowledge  and  power.     It  is  knowledge  for 
which  man  is  striving.     The  meaning  of  exist- 
ence centers  in  the  solution  of  the  problem  "to 
know."    Each  mind  is  conditioned  in  power  and 
expression  by  the  limitations  of  its  knowledge. 
Each  mind  is  unconditioned  in  so  far  as  it  has 
rent  the  veil  of  ignorance  and  developed  the 
faculty  of  understanding.     The  experiences  of 
life  serve  in  the  transformation  of  the  mind. 
From  lower  it  rises  to  higher  levels.     From 
ignorance  of  certain  conditions  it  rises  to  un- 
derstanding  them   through   experience.      Man 
comes  into  relations  with  phenomena.    First  he 
observes  them.     Failing  to  use  discrimination 
157 


The  Value  in  Life 

as  to  their  character  and  as  to  the  consequences 
of  their  relation  to  him  he  either  avoids  them, 
sensing  pain,  or  follows  them,  sensing  pleasure. 
Repeated  connection  with  conditions  determines 
the  mental  attitude.  The  mind,  subject  to 
change,  experiences  new  attitudes  tow^ard  the 
same  circumstances.  Where  first  there  may  have 
been  an  appeal,  where  first  the  conditions 
seemed  attractive  and  desirable,  they  later  as- 
sume negative  and  undesirable  proportions.  It 
is  not  a  change  in  the  external,  but  in  the  in- 
ternal. It  is  the  mind  which  lays  emphasis,  im- 
portance and  significance  upon  the  objects  of  its 
relations.  It  is  the  mind  which  rates  the  values 
in  experience,  determining  their  usefulness  or 
unusefulness.  The  mind  is  the  arbiter  between 
itself  and  experiences.  As  the  mind  increases 
in  knowledge,  as  it  becomes  more  and  more  re- 
lated to  phenomena,  its  perspective  and  percep- 
tion enlarge.  It  absorbs  a  greater  number  and 
a  greater  variety  of  outer  impressions  trans- 
forming them  into  new  conscious  values.  With 
the  growth  of  the  mind  its  spirit  of  discrimina- 
tion is  developed. 

The  main  factor  in  all  mental  evolution  is 
discrimination.     Through  contrast  discrimina- 
158 


The  Value  in  Life 

tion  is  born.    It  is  born  through  recognition  by 
the  mind  of  differences  in  outer  circumstances. 
Every  moment  the  mind  experiences  new  sets 
of  sensations.     These  sensations  color  the  men- 
tal spectrum,  biasing  it  either  in  one  direction 
or  another.     It  is  without  doubt  that  the  mind 
is  subject  to  physical  inharmonies.     For  this 
reason  the  body  must  be  appreciated.     Its  serv- 
ice to  the  mind  must  be  recognized.     The  body 
is  purified  by  external  methods,  the  mind  by  in- 
ternal.   But  the  physical  precedes  the  mental  in 
the   order   of   purification.      Therefore,    it   be- 
hooves  the    individual    to    establish    sanity   of 
body.     "A  sound  mind  in  a  sound  body,"  was 
the  motto  followed  in  the  education  of  the  an- 
cient Greeks.     They  fully  understood  the  rela- 
tion of  the  mind  to  the  body  and  the  relation  of 
the  body  to  the  mind.     Though  the  soul  is  ulti- 
mately free  from  the  uncertainties  and  inequali- 
ties of  the  physical,  it  is  not  so  while  it  identi- 
fies itself  with  the  sensual  desires  of  the  body. 
The  mind  must  correct  the  wanderings  of  the 
senses.     It  must  instruct  itself  concerning  the 
important  need  of  arranging  the  vibrations  of 
the  body  in  such  a  manner  that  they  best  serve 
the  interest  of  the  soul.     If  the  body  is  subject 
159 


The  Value  in  Life 

to  serious  infirmities  the  mind  is  affected. 
When  the  instruments  of  the  soul  are  disturbed 
they  inhibit  the  proper  flow  of  life  and  knowl- 
edge from  the  Source  of  Omnipresence  and 
Omniscience. 


160 


OUE  EELATIONS  TO  OTHEKS. 

As  long  as  human  beings  come  into  close  con- 
tact they  are  bound  to  differ  both  by  reason  of 
idiosyncracies  of  temperament  and  by  reason 
of  psychic  differences  in  relations  to  environ- 
ment. 

Men  shovel  the  snow  from  the  paths  about 
their  houses  and  places  of  business.  They 
shovel  away  that  which  is  useless  and  obstruct- 
ive. This  is  a  symbol  to  be  realized  in  our  per- 
sonal lives.  You  cannot  get  along  with  another 
unless  you  shovel  the  factors  from  the  house  of 
your  mind  and  disposition  that  cause  wide  dif- 
ferences between  the  former  and  yourself.  You 
have  to  take  people  as  they  come  without  get- 
ting out  of  sorts. 

You  are  first  the  lord  of  your  mind.  Nothing 
disturbs  it,  save  as  weakness  and  impatience  in- 
vite trouble.  All  are  subject  to  unreasonable 
and  unjustifiable  moods — and  moods  are  always 
a  picture  of  psychic  disturbances  beneath  the 
conscious  spectrum.  To  give  way  to  a  mood 
161 


Our  Eelations  to  Others 

is  to  strengthen  the  tendency  to  imbalancement 
of  mind.  A  mood  is  a  deviL  Knife  it  with  the 
will  to  be  superior  to  the  whims  of  the  animal 
within.  A  mood  is  a  psychic  distemper  and  is 
as  real  as  a  hurt  to  the  body. 

Change  environment  w^hen  moods  come.  If 
you  can  do  nothing  else,  lock  yourself  up.  You 
are  psychically  deranged  and,  from  a  vibration 
point  of  view,  you  are  dangerous. 

You  realize  that  the  greatest  control  is  the 
control  over  the  feelings  that  toss  the  uncon- 
trolled personality  to  the  shores  of  chance  and 
sorrow.  It  is  strange  from  the  surface  vision. 
A  mood  is  something  past  normal  consciousness 
in  origin.  But  the  will  can  exclude  it  by  posi- 
tiveness,  if  it  is  unwelcome.  If  the  will  gives 
w'ay  through  self-sympathy,  one  more  link  in 
the  chain  of  purely  reflex  life  is  riveted. 

Why  should  the  moods  of  others  concern  you, 
so  long  as  you  radiate  good  from  your  own  life  ? 
The  strength  of  the  rush  of  your  own  mind  will 
crush  the  vibrations  that  come  to  harm  you. 
Fire  will  not  burn  water — the  two  are  chemi- 
cally opposite,  having  no  absolute  effect  on  each 
other.  So,  if  you  predestine  the  character  of  the 
mind  by  habit,  if  you  pre-strengthen  it  against 


Our  Relations  to  Others 

all  stray  connections,  you  are  never  influenced 
by  others.  Your  aura  is  chemically  self-cen- 
tered and  diametrically  opposed  to  the  weak- 
ness either  of  the  thought  of  evil  or  of  uncon- 
trolled minds. 

The  sun  affects  the  waters  of  the  earth  only 
in  a  relative  manner.  It  may  draw  them  into 
vapors,  but  it  returns  them  in  the  form  of  snow 
and  rain.  So,  though  others  may  and  do  influ- 
ence your  mind,  they  can  make  no  radical 
change,  if  you  are  within  the  strength  of  your 
self -conquered  soul. 

We  have  no  responsibilities  to  others,  l^o 
one  has  any  responsibility  to  another.  The  only 
responsibility  is  to  one's  self.  To  thine  own 
self  be  true;  then  it  follows  that  you  are  true 
to  all  men.  If  your  responsibility  to  yourself 
includes  responsibility  to  others,  unselfishly  per- 
form the  duty  to  yourself.  Then  right  will 
come. 

!N'o  one  should  make  a  martyr  of  himself.  It 
is  not  in  suffering  that  heroes  are  born,  but  in 
control.  Your  responsibility  to  others  ceases 
when  you  have  unselfishly  performed  your  duty. 
Let  not  emotion  lead  you  astray  into  false  reas- 
oning and  into  false  purposes. 
163 


Our  Eelatious  to  Others 

It  is  objected  that  sometimes  it  is  foolish  to 
be  unselfish,  that  unselfishness  often  has  a 
source  in  sentimentality.  E'ever  in  the  sight  of 
the  individual  conscience.  Foolishness  concerns 
itself  and  concurs  with  wrong  motive.  That 
follows  because  of  inconsistency  to  carry  out 
what  is  known  to  be  true. 

Our  duties  to  others  flood  each  motion  of  our 
life.  But  it  is  all  summed  in  standing  erect  as 
a  rock  which  allows  the  waves  to  beat  idly 
against  it.  You  should  be  a  rock  in  this  social 
sea.  Let  whims  and  temperaments  and  per- 
sonalities touch  your  soul  with  indifference. 
Good  alone  should  respond,  and  in  good  is  serv- 
ice. You  are  a  servant  of  Self,  and  each  over- 
coming is  a  lifting  of  the  veil. 

We  must  remember  that  selfishness  is  nature. 
In  feeling  for  others — for  personalities — often 
the  pall  of  selfishness  covers  the  otherwise  bright 
surface  of  action.  We  want  to  benefit  others, 
but  ourselves  are  frequently  the  main  issue. 
We  will  make  money  and  distribute  it  to  the 
poor  only  when  we  have  so  much  that  what  we 
give  is  a  nothingness,  a  thing  unmissed  and  lost 
without  thought.  So  in  life  we  give  of  our  per- 
sonality only  those  things  which  we  want  to; 
164 


Our  Eclatious  to  Others 

and,  if  wc  fail  to  get  what  we  in  turn  are  seek- 
ing, we  soon  lose  our  loving  attitudes. 

Sacrifice,  renunciation;  these  are  the  tests  of 
life. 

Experience  is  good,  even  when  it  is  negative. 
We  meet  people  to  gain  experience  and  to  learn 
a  new  fact,  or  an  old  one  more  intensely. 
Apathy  is  a  mood.  You  should  be  so  strong  that 
hell  itself  could  not  disturb  your  calm. 

Apathy  is  associated  with  the  spirit  of  death 
or  of  rebellion.  Calm  is  the  smile  of  the 
Buddha. 

Learn  how  to  undermine  limitations.  It  is 
the  higher  nature  that  determines.  It  is  the 
urge  evolutionary. 


165 


POSSIBILITIES. 

One  cannot  too  emphatically  pronounce  the 
possibilities  witliin  the  soul.  Egotism,  in  truth, 
is  despicable,  but  not  respectability.  Where,  if 
not  from  your  own  spirit,  will  you  receive  sym- 
pathy and  strength  ?  This  reception  is  inspira- 
tion, or  the  Spirit  of  God  within,  prompting  to 
the  higher,  the  holier  and  purer. 

It  is  singular  that  men  of  apparently  broad 
sympathies  should  die  in  their  live  bodies.  For 
when  the  soul  responds  .to  nothing,  it  dies  to  the 
plane  of  manifestation  w^hile  the  body  lives. 

The  courage  of  one's  convictions  should  en- 
courage the  possibilities  for  action.  When  a 
man  sleeps  his  faculties  are  latent.  So  many 
men  sleep  by  reason  of  enforced  dormant  facul- 
ties through  indolence. 

There  is  something  loathsome  in  corruption ; 
there  is  something  repulsive  in  stagnation. 
When  the  mind  of  a  man  dies  through  the  atro- 
phy of  his  possibilities  there  is  something  dead 
and  repulsive  concerning  him. 

Once  it  has  started,  fire  feeds  through  its 
1C6 


Possibilities 

flames.  Mind  is  supported  by  mind,  once  it  has 
been  aroused.  The  Divine  Promethean  Spark 
enlivens  the  dying  fire  of  the  soul.  The  fuel  of 
the  mind  is  its  potentirc. 

The  pyramids  of  Egypt  symbolize  not  alone 
human  energy,  but  spiritual  truth.  So  the 
pyramids  of  the  mind  stand  not  alone  as  trib- 
utes of  praise  to  the  energy  of  the  artisan,  but 
as  live  images  of  spiritual  achievement.  The 
tangible  evidence  of  greatness  is  its  external  ap- 
plication. It  manifests  in  fervid  enthusiasm 
and  in  great  deeds. 

The  strength  of  a  CaBsarian  character  is  com- 
plex, the  ratio  of  difference  in  evolution  in  com- 
parison with  the  career  and  with  the  greatness 
of  career  of  a  Dolabella  or  other  minor  man. 
Therefore,  the  man  who  sinks  his  heart  in  the 
fleshpot  of  his  senses  and  desire  is  a  swine, 
penned  in  a  sty  of  personally  pressed  circum- 
stance. 

The  dagger  of  a  Cassius  or  a  Brutus  kills  the 
Caesar  of  the  spirit.  These  are  the  rebellious, 
the  licentious  and  to-be-heard  claimants  of 
bodily  gratification. 

The  relationship  of  the  body  should  be  as  the 
relationship  between  an  Atticus  and  a  Cicero. 
167 


Possibilities 

That  is,  the  Atticus  of  the  body  should  serve 
as  the  negative  instrument  through  which  the 
eloquence  of  the  spiritual  Cicero  can  prolificallj 
manifest. 

In  war  with  the  Cimbri,  Marius  utilized  the 
forces  of  the  concentrated  Roman  army  to  put 
the  barbarians  beyond  the  Alps.  Concentrated 
desire  for  spiritual  illumination  is  the  potent 
commander  driving  back  the  barbarians  of 
thought,  evil  and  low,  beyond  the  Alps  of  men- 
tal activit}^ 

Hannibal  was  able  to  throw  his  spear  across 
the  walls  of  Rome,  because  the  waning  spirit  of 
Roman  courage  made  him  come  so  near.  The 
forces  of  evil  vibrations  attack  the  natural  bar- 
riers of  prevention  of  evil  of  the  mind  by  the 
latter  retreating  from  the  strength  of  the  spirit- 
ual Self. 

The  mind  is  the  Catiline  of  the  estate  of  the 
soul  if  it  ambitiously  strives  to  become  the  auto- 
crat and  to  overthrow  the  paternal  authority  of 
Self. 

l^uma  Pompilius,  that  divine  law-giver  of 
the  Romans,  saw  the  symbolism  of  spiritual 
facts  and  of  spiritual  influence  and  thus  insti- 
tuted the  religious  rites  and  the  religious  spirit 
168 


Possibilities 

that  encouraged  the  Stoic  development  of  Ro- 
man soul-life.  Self  is  the  Numa  Pompilius, 
giving  the  personal  ray  the  teachings  of  relig- 
ious and  of  spiritual  life. 

The  strength  of  a  spiritual  position  is  the 
test  of  martyrdom,  not  alone  the  martyrdom  of 
body,  but  the  martyrdom  of  desire  and  the  mar- 
tyrdom of  social  ostracism.  The  Christian 
Martyrs  of  the  empire  bear  testimony  to  the 
strength  of  religious  convictions.  That  strength 
becomes  personalized  in  each  and  every  soul 
that  strives  for  Truth  and  realizes  it. 


169 


THE   INFINITE. 

Nameless  and  formless  the  Spirit  within 
shines  forth,  unconditioned  and  everlasting. 
What  name  is  befitting  the  sonl  ?  How  shall 
Infinite  Effulgence  be  manifested  ?  Too  great 
a  light  blinds  the  senses.  Too  great  a  truth  is 
too  exhilarating  for  the  student.  The  bound- 
less, infinite  Sentience,  incomprehensibly  di- 
mensioned in  Being  and  Intelligence,  rests  Un- 
seen and  Unthinkable  in  the  shore  of  His  Own 
omnipresent  and  superomnipresent  conscious- 
ness. 

A  light,  small  and  feeble,  is  visible.  To 
greater  and  greater  degrees  expands  the  possi- 
bility of  vision.  But  visionless  to  mortal  sight 
is  He  Who  breathes  in  all  Beings. 

Firmly  rooted  in  Impenetrable  Bliss,  the 
Most  Excellent  and  Most  High,  is  aware  and 
not  aw^are  of  the  accidents  in  time  and  in  space. 

The  personality  of  God  is  the  principle  of 
the  universe,  but  the  principle  of  God  is  the 
principle  of  the  Unimaginable,  and  Unknow- 
able, the  Absolute,  the  Unproducing,  the 
170 


The  Infinite 

Dreamless,    the    Inexhaustible,    the    Sourceless 
One. 

His  principle  manifests  in  Truth  portrayed 
in  various  ethical  and  religious  presentations. 
His  principle  manifests  as  the  object  of  love 
and  as  the  enthusiasm  of  the  striving  soul.  His 
principle  is  personalized  in  the  souls  of  those 
who  are  patient  with  their  destiny,  seeking 
naught.  His  principle  is  discerned  in  the  self- 
sacrificing,  worldless  souls.  His  principle 
manifests  in  the  tireless  seeker  after  truth,  and, 
above  all,  in  persevering,  ever-enthusiastic,  un^ 
wearying  and  undying  love  of  the  devotee. 

Who  shall  proclaim  the  Tat  Tvam  Asi  (Thou 
art  That)  unless  the  Tat  Tvam  Asi  is  to  him  a 
reality  deeper  than  personal  consciousness? 
Who  shall  say,  ^'I  am  God,"  unless  in  him 
Divinity  and  Godhead  manifests  in  purity  of 
thought  and  in  universal,  all-embracing  sym- 
pathy ? 

The  Truth,  that  is,  the  Spirit  of  Truth,  is 
stationary,  deathless  and  immutable.  The  va- 
rious visions  of  Truth  change  as  the  needs  of 
the  soul  become  greater  and  as  the  soul  ascends 
into  higher  regions  of  spirituality. 

And  the  Truth  is  God. 
171 


THE  EISE  OF  THE  PROFOUNDER 
EMOTIOISTS. 

The  emotions  are  the  foundation  of  being. 
Resurrecting  them  from  their  impersonal  strata 
one  brings  them  into  the  glow  of  conscious  life. 

Religion,  or  rather  the  religious  instinct,  is 
fundamental.  It  is  as  deep  as  the  functional 
instincts.  It  is  difficult  to  fully  comprehend 
the  reality  of  feelings.  Do  not  go  to  the  psy- 
chologist. We  are  a  study  to  ourselves.  When 
we  are  overwhelmed  with  the  s]3iritual  emotions, 
something  makes  us  unmindful.  I  might  even 
say  unconscious  of  the  body. 

"NoWy  it  is  in  this  experience  that  the  spirit 
within  us  expands  out  of  normal  and  strictly 
personal  into  the  superior  consciousness  that 
eventually  manifests  in  the  cognition  of  the 
divinity  within. 

It  is  not  a  rapid  or  spontaneous  growth  and 
yet  it  may  be.  It  is  the  growth  of  a  conscious- 
ness, for  consciousness  develops  as  any  other 
phenomenon.  The  point,  however,  is  never 
realized.  If  you  realized  the  point  as  a  distinc- 
172 


The  Else  of  the  Profounder  Emotions 

tion  between  it  and  the  road  traveled,  we  have 
not  reached  it.  We  still  realize  difference. 
When  we  reach  that  point  we  do  not  realize  it 
as  a  state  of  perfection.  We  are  conscious  of 
no  relative  growth  or  of  any  relative  life. 

The  God  is  unconscious  of  the  world.  Brah- 
man is  Self-contained.  When  we  know,  the 
state  implies  that  something  has  been  acquired. 
The  state  of  Brahman  is  unacquired.  It  is. 
It  does  not  grow  or  become.  It  never  was  finite. 
The  very  fact  of  Brahman  and  the  only  fact  to 
be  predicted  is  Isness. 

The  wave  is  the  wave.  The  ocean  is  the 
ocean.  As  long  as  the  wave,  even  in  the  slight- 
est degree,  maintains  the  illusion  of  self-exist- 
ence, it  is  a  wave.  No  matter,  even  if  it  speaks 
of  finiteness  and  recognizes  the  Spirit  of  the 
Infinite  Waters  as  the  background  of  its  exist- 
ence. It  is  not  absorbed.  Absorption.  Om 
Mani  Padme  Hum  is  the  prayer  which,  trans- 
lated, means:  ^^Oh,  the  Jewel  in  the  Lotus." 
The  Lotus  is  the  soul;  the  Jewel  is  the  Spirit 
of  God.  The  wave  merges  its  phenomenal  ap- 
pearance, but  the  Ocean  alone  exists. 

Can  you  conceive  the  ocean  removed  and  the 
wave  still  existing  in  separate  form?  Then,  it 
173 


The  Eise  of  the  Profounder  Emotions 

is  the  Ocean  alone  which  exists.  The  wave  is 
the  Ocean,  not  a  part.  It  is  the  waters  of  the 
Ocean ;  it  is  the  Ocean.  It  is  the  motion  of  the 
Ocean.  It  is  of  the  spirit  and  of  the  essence 
of  the  Ocean.  It  is  the  Ocean  conditioned  into 
wave  expression.  If  we  put  on  our  garments  do 
ive  change  because  of  their  appearance  ?  The 
ocean  clothes  itself  with  waves. 

But  even  the  clothing  bj  which  the  waves 
have  form — even  they — are  of  the  Highest.  To 
come  to  practical  science,  or  rather  to  voice  the 
Upanishads:  ^^Even  threads  are  Brahman. 
The  thread  is  composed  of  still  finer  particles, 
these  of  still  finer,  these  of  the  unimpressible, 
omnipresent  ether." 

All  forms  are  composed  of  one  substance 
which  is  the  form  of  Brahman.  And  yet  we 
must  conceive  the  form  of  Brahman  as  infi- 
nitely distinct  from  the  physical  interpretation 
of  substance.  The  table  on  which  one  may 
write,  reduced  to  its  component  elements,  is  far 
different  from  the  solid  we  imagine.  So,  Brah- 
man, though  the  universe  is  Its  form,  is  utterly 
and  incomprehensibly  distinct  from  matter  or 
thought,  which  is  only  rarified  matter. 

It  is  not  necessary  to  crack  the  brain  over 
174 


The  Rise  of  the  Profonndor  Emotions 

these  matters.  The  soul  of  man  knows  apart 
from  the  reason.  The  mind  within  the  mind 
makes  us  comprehend.  Trust  its  whisperings, 
but,  above  all,  we  must  trust  our  feelings.  Feel- 
ings are  deeper  than  ideas. 

Some  say  that  feelings  are  dangerous  guides. 
Let  them  distinguish  between  the  feverish  feel- 
ings of  passion  and  the  intuitions  of  Self  and 
their  corresponding  emotions. 

We  must  make  unselfishness  the  test  of  our 
feelings.    Then  we  shall  know. 


175 


THE   SPIRIT   OF  WOMAITHOOD. 

The  relationships  between  people  are  first  of 
all  subconscious.  The  conscious  relationship  is 
the  manifestation  of  the  subconscious  affinity 
and  spiritual  proximity.  There  are  instances 
where  great  men  have  realized  themselves 
through  association  with  women  apparently  of 
inferior  intelligence ;  but  the  woman  is  the  well 
of  the  man's  success.  There  are  certain  condi- 
tions necessary  for  the  manifestation  of  man- 
hood ;  these  conditions  women  supply.  And  as 
for  superiority :  was  Cicero  the  greater  for  hav- 
ing saved  Rome,  or  Romulus  the  greater  for 
having  founded  it  ?  Is  the  woman  greater  for 
supplying  the  human  needs  and  the  subcon- 
scious relationship  which  make  a  man,  or  is  the 
man  greater  because  of  the  development  ? 

One  cannot  develop  without  the  other.  Be- 
hind both  is  that  complex  psychic  and  spiritual 
connection  which  makes  them  One.  They  are 
radiations  of  this  Onehood.  The  Vedas  teach 
that  "the  real  man  and  the  real  woman"  are 
176 


The  Spirit  of  Womanhood 

bound  to  each  other  and  related  by  eternity. 
One  develops  through  the  other. 

Woman  is  the  seed  and  the  soil ;  man  the  blos- 
som and  fruit.  Woman  is  negative,  but  she  ma- 
terializes the  soul  of  man— the  positive.  The 
same  process  holds  on  each  plane.  Woman  is 
the  goddess  of  birth.  A  great  mind  cannot  fully 
manifest  unless  the  "indescribable  somethings" 
of  personal  need  are  rendered.  These  ^'^some- 
things"  the  woman  nature  gives.  It  is  like  the 
cat  and  the  stove.  The  man  nature  is  psychially 
adjusted  in  association  with  woman  nature. 

This,  however,  implies  deep  and  many  truths. 
Is  woman  the  superior  or  the  inferior;  the 
dominating  or  the  subject  principle?  In  the 
world  of  practical  experience,  in  this  material 
world,  she  is  the  subject— man  the  power  and 
ruler.  But  as  a  man  develops  he  absorbs  the 
woman  nature.  Sensitiveness,  refinement  and 
delicacy  of  thought,  speech,  movement  and  gen- 
eral deportment  characterize  the  truly  devel- 
oped man.  He  is  the  offspring  of  the  Feminine, 
alike  in  spirit  and  expression. 

Yet  even  in  the  practical  world  of  money  and 
power,  we  find  the  under-current  of  woman. 
Men  control  affairs  and  women  control  men. 
177 


The  Spirit  of  Womanhood 

The  deep  power,  exercised  through  feminine  in- 
fluence, cannot  be  too  highly  estimated.  Men 
depend  upon  the  woman  nature  for  their  spirit 
of  battle  with  the  world.  From  the  sympathy 
of  the  woman  the  courage  of  the  man  arises. 

And  it  is  always  the  one  woman.  Every 
great  man  whom  history  cites  had  this  one 
w^oman ;  she  is  not  the  woman  of  desire,  but  the 
w^oman  of  the  spirit.  True,  there  may  have 
been  "other  women,"  but  they  were  the  play- 
things of  a  passing  passion.  Louis  the  Four- 
teenth had  his  Madame  de  la  Valliere  whose 
name  he  spoke  on  his  death-bed.  She  it  was 
who  truly  exercised  the  lasting  influence  on  this 
spirited,  disconnected  character.  ISTapoleon 
had  his  Josephine.  Though  he  discarded  her 
she  was  the  making  of  his  masterful  manli- 
ness and,  until  she  met  him,  she  was  accused 
of  coquettishness. 

When  a  man  develops,  apparently  without 
the  sympathy  and  encouragement  of  a  woman, 
he  is  nevertheless  led  on  by  the  Eternal  Femi- 
nine. The  priests  of  religions  are  moved  by  the 
Feminine  Spirit  of  Divine  Love  of  which  Goe- 
the spoke.  Their  lives  are  lives  of  feeling  and 
suasion. 

178 


Tlie  Spirit  of  "Womanliood 

The  heart  of  a  woman  is  a  man's  standing 
ground.  Though  hit  hard  in  the  conflict  with 
life,  a  man  is  soothed,  comforted  and  encour- 
aged   through    the    '^nameless    something"    of 

^^the"  woman. 

The  Middle  Ages  have  passed.     The  sensual, 
soulless  attitude  of  Mohammedanism,  too,  will 
pass.     The  savage  has  passed  with  his  physical 
dominion  over  woman.     Though  great  numbers 
are  still  savage  in  spirit  and  desire,  the  race 
is  becoming  more  lucid   in  its  conception  of 
woman's  position.    The  age  of  true  womanhood, 
unaggressive,  uplifting  and  non-sensuous  is  at 
hand.     The  woman  is  the  mother  nature.     The 
woman  clings,  cherishes,  depends.    In  her  weak- 
ness lies  her  greatest  strength.     The  love  of  a 
woman  for  a  man  is  misconceived.     It  may 
have  a  physical  basis.     All  manifestation  has 
physical  counterparts.     But  the  spirit  of  un- 
dying  affection  has  not  origin  in  the  putrescence 
of  flesh.    And  the  love  that  loses  its  ideal  is  the 
love  that  perishes,  the  love  that  begins  to  die 
from  birth. 

The  moulding  of  ideals  is  the  aim  of  nature. 
In  this  moulding  she  has  physical  tools.     But 
the  Master- Artist  discards  the  tools  when  the 
179 


The  Spirit  of  WomanHood 

ideal  is  imaged  on  the  canvas  of  life.  Men  are 
the  creatures  of  the  moment  of  life.  Women 
are  the  creatures  of  impulse.  They  live  to  in- 
fluence. 

True  love  expresses  itself  in  steadfastness 
and  in  principle.  It  is  rooted  in  the  ground  of 
moral  truth.  The  eyes  of  the  mind  are  dimmed 
with  passion — and  from  them,  in  time,  the  tears 
of  sorrow  will  flow.  Who  will  throw  his  treas- 
ure to  the  swine?  Who  will  cast  a  i^oul  to  the 
winds?  Who  will  dare  soil  a  white  image  of 
God  ?  Who  will  desecrate  the  precious  gift  of 
a  true  love  ?  The  swine  and  the  winds  are  the 
untamed  physical  desires  which  arouse  the  slum- 
bering beast  within. 

The  whips  of  the  law  and  the  whips  of  social 
development  have  penned  the  swine,  but  desire 
loosens  the  lock.  Therefore,  a  man  should  hesi- 
tate and  a  woman  consider  ere  the  deepest  words 
have  passed  between  them,  for  the  mind  must 
be  right  and  the  soul  must  desire  more  than  a 
handful  of  dust  or  a  bag  of  bones.  Purblinded 
by  the  incarnate  weakness  of  body,  the  soul 
reaches  out  for  satisfaction  of  sense,  but  it  findo 
only  husks. 

One  may  compare  the  influence  from  a  math- 
180 


The  Spirit  of  Womanhood 

ematical  point  of  view.  Before  two  can  exist, 
one  must  be,  and  the  continued  increase  is  the 
result  of  birth  from  the  preceding  figure.  The 
largest  sum  depends  on  the  apparently  lesser; 
the  woman  on  the  man.  The  sum  of  creation 
depends  on  the  Mother-Principle.  The  Mother- 
Principle  is  the  unit.  It  is  the  primeval  sub- 
stance. The  spirit  of  universal  intelligence 
breathed,  and  substance  manifested  in  form. 

Thus  it  is  in  the  microcosm — a  replica  of  the 
macrocosm.  The  spirit  of  the  man  is  ambitious ; 
it  breathes  over  the  nature  of  the  woman  in  love 
and  from  this  springs  not  only  the  child  of  ma- 
terial birth,  but  a  child  of  the  mind,  manifest- 
ing in  the  deeds  and  virtues  of  both  and  in  their 
development. 

Buddha  had  his  Yosadhara  and  Krishna  his 
Eaddha.  The  woman  is  the  vehicle  for  spirit- 
ual development  and  transmission.  She  gives 
birth  to  principle  as  well  as  to  form.  In  the 
field  of  intellectual  activity,  men  predominate; 
but  intuitionally  the  woman  stands  in  the  fore- 
ground. The  advantages  are  common  and  inter- 
related. Through  the  development  of  one  the 
other  is  equally  assisted.  The  feminine  is  the 
mother  of  mind.  The  Greeks  had  their  Pallas 
181 


The  Spirit  of  AYomanliood 

'Athene.  The  feminine  is  the  Mother  of  Spirit. 
Sri  Eamakrishna  had  his  Sarada-devi. 

The  supreme  lesson  embodied  is  the  spirit  of 
unselfishness  manifesting  on  the  part  of  the 
man  to  the  woman  and  on  the  part  of  the 
woman  to  the  man.  'No  rivalry  should  exist, 
for  it  leads  to  contention  and  misunderstanding. 
Such  is  the  trouble  in  the  social  consternation 
concerning  the  increase  of  assertiveness  and  of 
independence  of  women  in  the  field  hitherto  oc- 
cupied solely  by  men. 

Eeason  as  we  may,  the  inevitableness  of  the 
future  occurrence  outweighs  the  arguments  pro 
and  con. 

That  woman  has  taken  her  strong  position  in 
the  world  of  affairs  practical  proves  that  it  is 
a  matter  of  necessity  and  general  development 
that  she  does.  ISTature  is  sponsor  for  some  of 
our  ideals,  but  many  of  them  she  discards.  And, 
as  for  social  custom  and  usage,  she  fails  to  con- 
sider human  reasons.  She  upsets  moral  and 
social  laws  and  introduces  the  radically  new 
and  wipes  out  the  principles  of  stagnation.  It 
is  the  law  of  the  survival  of  the  fittest.  Nor 
need  man  think  that  the  oncoming  of  woman 
into  the  area  of  business  and  politics  will  tend 
182 


The  Spirit  of  AVomanliood 

to  make  women  masculine.  We  may  urge  and 
protest,  but  the  urge  of  nature  is  the  upward 
urge. 

Woman  must  become  as  self-dependent  as 
man.  Upon  the  spirit  of  independence,  particu- 
larly material  independence,  are  the  noblest 
virtues  and  the  truest  associations  formed.  In- 
dependence works  for  uprighteousness  and  for 
sincerity  of  ideals  and  of  ideas.  Dependence 
encourages  the  vices  of  deception  and  abject- 
ness  with  their  train  of  evil. 

Freedom  of  spirit !  It  is  that  for  which  men 
have  striven  and  for  which  they  have  died. 
They  have  gained  freedom  politically  and  re- 
ligiously. They  now  cry  for  economic  freedom. 
And  what  they  ask  for  themselves  they  must 
allow  for  womankind,  for  a  difference  in  sex 
and  in  temperament  is  not  a  difference  in  soul 
and  in  spirit. 

When  men  and  women  are  individually  free 
to  follow  the  dictates  of  the  higher  conscience 
within  them,  their  souls  and  expression  will 
develop  in  the  fulness. 


183 


NIGHT   AND  KESURKECTIOK 

The  guest  of  Night,  rohed  in  sable  garments, 
smiles  at  forlorn  Happiness,  for  the  Night  is 
larger  than  the  Hay. 

But  when  the  Sun  God  shines.  Happiness 
and  Day  resume  their  accustomed  hey-day. 

Clouds  pall  the  light  of  the  Sun.  And  with- 
in the  soul  there  are  clouds  often  blacker  than 
night  and  more  portentuous  than  the  black 
cloud  of  Elijah's  prayer. 

The  soul  is  sufficiently  elastic  so  that  it  may 
even  embrace  hell  itself.  Woe  be  to  the  man  so 
distressed,  for  the  hell  of  the  mind  is  the  de- 
struction of  both  body  and  soul. 

And  the  torch  of  God's  greatest  messengers 
can  but  feebly  illumine  the  newer  path  rising 
out  of  hell  into  normal  vistas  and  into  the  day- 
light and  joy  of  life  renewed. 

Aquarius,  bearer  and  spirit  of  water,  is  the 
symbol  of  the  mental  metamorphosis,  for  the 
longest  torture  and  the  greatest  torment  pass 
as  do  all  things. 

184 


!N'ight  and  Kesurrection 

"De  profundis  clamavi  ad  te,  Domine."  Out 
of  the  depths  I  have  cried  unto  Thee,  O  Lord. 

The  fires  of  divine  compassion  consume  the 
forms  of  miseries  that  deaden  the  soul  burd- 
ened with  vi^hich  it  is  as  a  lifeless  bit  of  clay. 

Phoenix-like,  the  soul  rises  from  its  depres- 
sion of  death  into  the  life  and  into  the  harmony 
of  the  resurrecting  Self. 

The  low  notes  of  death  and  the  mortal  terror 
of  the  lost,  the  lost  who  neither  see  happiness 
nor  hear  the  divine  chorus  of  life,  reach  the  ears 
of  God. 

The  tears  of  the  distressed  are  His  tears; 
their  despair  His  despair;  their  misery,  His 
misery. 

But  His  Almightiness  breathes  away  the  tor- 
ture and  the  terror  and  breathes  in  the  sweet, 
ineffable  calm  and  resignation  which  are  the 
lingering  shadows  before  the  dawn  of  the  resur- 
rection of  the  soul. 

"When  it  is  darkest  the  light  of  God  and  His 
grace  begin  to  shine;"  so  says  the  ancient 
proverb. 


185 


VIBKATIOK 

Vibration  is  composed  of  the  psychic  thread 
of  accordance  and  discordance.  They  are 
formed  of  thought  substance  and  moved  by 
thought  power.  They  are  not  thought,  but  a 
creation  of  thought,  for  we  find  that  even  stones 
and  vegetable  and  animal  properties  radiate  vi- 
bration. But  they  are  mostly  physical.  The 
physical  vibration  is  the  respectively  individual- 
ized bit  of  universal  intelligence,  instinctively 
or  chemically  involved  in  the  minor  orders  of 
life,  later  evolving.  As  men  are  almost  exclu- 
sively imbued  with  the  physical,  they  are  more 
sensitive  to  coarser  and  to  physical  than  to 
rarer  and  spiritual  vibrations. 

This  universe  is  a  matter  of  thought.  We 
make  distinctions  that  only  appear  because  of 
our  limitations  of  sense.  Think  for  a  moment 
of  the  ultimate  elements  of  matter,  how  rare, 
how  super-physical.  The  finest  and  purest  and 
final  elements  of  matter  are  elements  of  mind. 
In  this  men  find  the  existence  of  omnipresent 
intelligence,  even  in  the  smallest  atom  of  atoms, 
186 


Vibration 

The  body  is  a  composite  of  thought.  No  or- 
ganic activity  can  occur  through  chance.  Or- 
ganic activity  is  the  fulfilment  of  the  mandates 
of  law,  and  where  there  is  law  there  is  intelli- 
gence, for  one  presupposes  the  other. 

If  you  should  drift  to  a  desert  island  in  your 
voyage  across  unknown  seas  and,  landing, 
should  find  a  geometrical  figure  on  the  sands 
would  you  not  immediately  suspect  the  presence 
of  an  intelligent  being? 

Then,  applied  to  the  pre-historic  or  pre- 
human ages  of  evolution,  the  facts  of  geometri- 
cal progression  would  necessitate  Intelligence, 
would  it  not  ?  We  should  remember  what  Plato 
called  God  or  the  Creative  Principle:  "The 
Great  Geometrician." 

The  Swami  Vivekananda  says  that  the  origi- 
nal mistake  consists  in  thinking  that  we  are 
bodies.  Thus,  if  we  could  interpret  the  psychic 
significance  of  life  and  the  spiritual  nature  of 
the  soul,  we  would  recollect  the  words  of  the 
Buddha :  "All  that  we  are  is  the  result  of  what 
we  have  thought ;  it  is  founded  on  our  thoughts ; 
it  is  made  up  of  our  thoughts." 

Our  progress  is  of  and  through  thought.  What 
we  think  has  not  only  mental  and  spiritual  but 
187 


Vibration 

equally  physical  values.  It  is  in  these  physical 
values  that  vibration  has  origin. 

The  manifestation  of  thought  in  any  being 
depends  on  the  physical  medium.  With  human 
beings  this  medium  is  the  nervous  system.  Now, 
the  nervous  system  is  composed  of  numberless 
fibres  in  themselves  composed  of  rarest  physical 
matter — that  is  visible  matter.  The  nervous 
system  represents  an  unimaginable  aeon  of  de- 
velopment through  lower  physical  forms.  The 
subconscious  mind  is  in  most  intimate  relation- 
ship with  the  network  of  the  nerves.  The  sub- 
conscious mind  is  the  educated  animal  within 
us  that  pumps  the  blood,  regulates  its  movement, 
performs  the  functions  of  the  body,  creates  de- 
sire to  nourish  the  body,  and  warns  the  being 
resident  within  the  body  of  disorder  by  creating 
a  violent  disturbance — disease. 

Thought  is  the  omni-working  power.  It  is 
the  ruler  and  creator  of  form  and  of  the  events 
occurring  to  form.  Words  cannot  describe  this 
intense  power.  Take  the  power  of  the  rushing 
Niagara  or  of  the  tempestuous  falls  of  Zambezi, 
or  take  the  entire  power  represented  in  physical 
energy.  It  is  nothing,  positively  nothing  in 
comparison  with  the  omnipotence  of  thought, 
188 


yibration 

for  thought,  manifested  in  human  energy,  har- 
nesses all  natural  power;  yet  human  energy  is 
atomical  in  comparison  with  the  energy  of  be- 
ings superior  to  the  human  race — and  these  exist 
multitudinously. 

Vibration  is  the  action  of  thought.  It  is  the 
arm  of  thought  that  reaches  and  grasps  and 
crushes  or  builds. 

All  of  us  are  dynamos,  mighty  dynamos.  But 
the  dynamo,  of  itself,  is  nothing.  Intelligence 
must  work  the  dynamo.  Then  it  is  useful  and 
its  energy  definitely  concentrated.  The  mind  is 
an  engine  of  power  undreamed.  Fill  it  with 
the  fuel  of  evil  thought  and  intention  and  it 
burns  itself  out  without  any  result.  This  burn- 
ing out  is  excess.  The  end  is  insanity  or  death, 
usually  death.  Not  alone  a  death  of  the  body, 
but  a  weakening  and  a  deadening  of  mind  and 

soul. 

The  new  power  system  by  which  heat  is  sent 
through  pipes  to  relatively  enormous  distances, 
is  to  my  mind  a  fair  symbol  of  the  truth  herein 
represented.  The  individual  is  a  home  engine 
where  power  is  compelled  through  intense  de- 
sire or  thought.  There  is  no  limit  to  the  radiat- 
ing influence.  You  cannot  imagine  the  ultimate 
189 


Vibration 

radius  of  a  single  idea.  The  tremendous  con- 
nection in  thought  circulation  is  the  truth  that 
a  stray  thought  of  relative  consequence  may  be 
telepathically  caught  by  some  mind  and  in- 
flamed to  unusual  proportions,  instituting  radi- 
cal, remarkable  and  momentous  conditions. 
That  is  why  even  the  individual  karma  is  as 
great  and  as  deep  and  as  wonderful  and  as  mys- 
terious as  the  action  of  universal  karma. 

From  the  spiritual  side  of  life  the  forms  and 
radiations  of  thought  are  clearly  seen.  Men 
see  only  the  visible  results.  As  an  example, 
when  a  war  is  declared,  all  of  which  men  are 
cognizant  is  one  aggregation  of  armed  men  un- 
der superiors  marching  against  and  fighting 
other  armed  men,  but  to  the  spiritual  vision 
there  is  a  procession  of  thought  forms  and  vi- 
brations, multi-colored  and  colored  with  differ- 
ent, indefinite  shades  of  intensity  that  might  be 
compared  with  a  midnight  sky  aflame  with  num- 
berless and  various  rockets.  Then  there  are  the 
animal  vibrations  of  aggressiveness,  of  fear  and 
terror,  of  brute  delight  and  brute  cruelty.  Mil- 
lions upon  millions  ad  indefinitum  of  thought 
influences  rise  into  the  astral  world  as  the  smoke 
rises  from  a  dusky  manufacturing  city.  Clouds 
190 


Vibration 

of  thought  dust  of  immense  proportions  storm 
that  world  and  influence  and  disturb  the  natural 
adjustments  of  its  plane. 

The  astral  man,  encased  in  mortal  flesh,  is 
likewise  affected  by  these  thought  forms.     And 
the  strangeness  of  these  forms  comes  through 
their  remarkable  colors.     Some  are  of  reddish 
hue,  others  of  red-brown,  others  of  black,  others 
of  white,  others  of  mixed  colors,  others  of  colors 
beyond  and  beneath  normal  extension  of  vision. 
One  might  compare  their  vibrations  to  electric 
charges.    An  orator,  gifted  and  eloquent,  sends 
forth  such  currents  of  thought  that  his  audi- 
ence is  intensively  aroused,  electrified,  and  a 
feeling  permeates  the  place  as  though  it  were 
filled  with  stimulating  essences. 

A  vibration  is  to  a  thought  what  odor  and 
taste  are  to  food,  or  what  color  is  to  a  landscape. 
Thought,  like  all  other  currents  of  Being,  has 
the  two-fold  aspect  of  good  and  evil.  To  the 
enlightened,  good  is  only  another  name  for  pro- 
gressive, evil  another  name  for  retrogressive— 
for  the  terms,  respectively,  are  creative  or  de- 
structive. 

Yet  thought  is  only  matter,  only  combinations 
of  exquisitely  sensitized  substance.     As  invisi- 
191 


Vibration 

ble  electricity  is  to  visible  light,  so  mind  is  to 
matter.  Both  are  of  one  underlying  substance- 
making  reality.  That  reality  is  the  creative 
will.  Schopenhauer  is  wrong  only  in  empha- 
sizing his  conclusion  as  final — for  there  is  noth- 
ing final,  not  even  consciousness. 

The  will  uses  combinations  of  mind  and  com- 
binations of  matter  to  manifest  itself.  Will  is 
the  factor  that  changes  homogeneous  mind  and 
matter  into  heterogeneous  combinations,  per- 
sonal and  sentient.  In  other  words,  the  indi- 
vidual will  has  as  its  storehouse  of  expression 
undifferentiated  substance  and  undifferentiated 
intelligence.  In  manifestation,  the  individual, 
through  the  mysterious  activity  of  the  will, 
changes  the  impersonal  mind-stuff  into  personal 
intelligence.  To  do  this  he  employs  undifferen- 
tiated substance  which  is  only  the  coarse  expres- 
sion of  thought,  its  outer  crust.  Thus  arise 
thought  and  form. 

'Now  what  is  the  will  ?  The  will  is  the  focali- 
zation  of  consciousness.  As  the  stretching  out 
of  the  arm  is  to  the  shoulder,  as  motion  is  to  the 
body,  so  will  is  the  motion  of  consciousness. 

Here  we  come  to  deep  reflection. 

Unqualified  consciousness  is  consciousness 
192 


yibration 

without  motion.     This  is  Nirvana.    Nirvana  is 
the  death  of  the  wilh 

So  the  distinction  is  had  between  the  will  and 
the  substances  of  thought  and  form.  Will  is  the 
going-out  of  consciousness.  In  this  motion 
Avidya,  ignorance,  is  born.  For  no  matter  how 
infinite  the  motion,  the  motion  is  always  rela- 
tive to  the  potentise  of  consciousness  which  can- 
not be  described  even  by  the  word  infinite. 

And  consciousness,  what  is  that  ?  From  the 
lowest  being  to  the  highest,  consciousness  is  ex- 
perience. Therefore  consciousness,  in  one  sense, 
is  the  product  of  motion.  All  relative  conscious- 
ness is  not  consciousness,  for  it  is  bred  and  de- 
veloped in  the  limitless  ocean  of  thought  and 
form,  and  thought  and  form  are  Nescience.  Un- 
qualified consciousness  is  not  consciousness  as 
men  and  gods  comprehend  it.  For  what  is  con- 
sciousness unqualified?  It  is  Nothing.  Un- 
qualified consciousness,  Nirvana,  God,  Free- 
dom, Immortality  are  but  incomparably  human 
terms  for  Something  Indescribable. 

Human  beings  speak  of  mind  and  matter  as 

if  these  two  summed  the  Infinite  Keality  of  the 

knowable  and  possible  universe,  but  there  are 

existences  multiform  beyond  thought,  and  ex- 

193 


.Vibration 

istences  and  combinations  beyond  form.  Human 
being  are  anthropomorpliic  in  their  philosophy. 
Conditioned  by  space  and  time,  they  imagine 
that  there  can  be  no  relative  Being  except  as 
manifest  through  time  and  in  form. 

Just  as  reason  has  its  limits,  so  intelligent 
existence  and  space-occupying  combinations 
have  their  limits.  And  even  beyond  these,  !N'ir- 
vana  is  far  removed.  The  worlds  of  disincar- 
nate  or  of  unearthly  beings  are  still  conditioned 
by  space  and  time,  but  that  does  not  prevent  still 
rarer,  inconceivable  existences  who  remain  un- 
limited. The  conception  of  Brahman  or  of  God 
is  as  permeating  as  all  space  and  time.  This 
quality,  however,  is  accreditable  of  many  gods. 
As  you  are  told  that  a  Buddha,  though  having 
passed  into  N^irvana,  may  resume  form  and  in- 
dividual existence  proving  his  potential  distinct- 
ness even  in  I^irvana,  so  these  mighty  exist- 
ences, timeless  and  spaceless,  are  personal  and 
yet  impersonal.  From  these  existences  the  gods 
and  subordinate  gods  spring.  These  are  *the 
archangels  of  the  cosmos — and  of  what  is  not 
the  cosmos. 

Can  you  conceive  a  god  as  a  force  ?  The  force 
may  be  his  form.  And  that  force  may  be  omni- 
194 


Vibration 


present;  as  an  example,  gravitation.  Gravita- 
tion may  be  a  god,  and  that  is  an  impersonal 
principle,  yet  it  governs  the  motion  of  space- 
filling worlds. 


195 


DEATH. 

Tlie  countenance  is  pallid.  The  eyes  have 
lost  their  lustre.  Friends  surround  the  death- 
bed. Life  wavers  and  flutters.  The  senses  are 
dormant.  Breathing  is  difficult.  Silence  and 
terror.  Eear  and  dissolution.  The  final  sigh 
ending  the  misery  that  commenced  with  the 
sigh  of  the  first-born. 

Passion  has  ceased  its  play.  Gone  are  the 
fleeting  interests  of  life.  The  bonds  of  person- 
ality are  being  shattered — all  proving  the  isola- 
tion of  the  individual  and  the  relativeness  of  all 
friends,  fortune  and  connections. 

The  death  rattle.  The  low  whisperings  of 
those  who  surround.  The  soul  gradually  passes 
from  the  fulness  of  mortal  life  into  the  regions 
of  other  worlds. 

The  catafalque.  The  death  ceremony.  Pall 
and  the  color  of  black.  Torches  and  song.  The 
spirit  of  eulogy.  The  anguish,  w^hen  for  the 
last  time  the  face  is  seen,  and  then  the  body 
is  carried  from  the  place  of  mourning.  The 
solitude  of  the  final  resting  place. 
196 


Death 

The  vision  returns  to  the  form  and  the  grace 
and  to  the  beauty  of  physical  loveliness.  But 
flesh  perishes.  The  vision  returns  to  the  depths 
of  emotion^  but  emotion  that  fades  even  as  all 
things.  Death,  Mother  of  Life,  swallows  all. 
And  the  death  of  the  body  symbolizes  the  death 
of  all  things  that  have  origin  and  expression. 

The  vision  returns  to  the  colors  of  tlie  life  of 
industry.  Ships  strew  the  seas,  and  their  wreck- 
age lies  in  the  deep.  The  gold  of  commerce,  as 
the  iron,  is  subject  to  rust. 

The  vision  returns  to  the  things  held  sacred, 
but  the  soul  loosens  all  ties,  for  beyond  the 
grave  is  neither  creed,  nor  denomination; 
neither  priest,  nor  dogma. 

The  vision  returns  to  the  accidents  and  ex- 
periences of  bodily  life,  but  the  world  recedes 
from  the  vision  of  the  dead. 

The  meaning  and  the  purpose  of  life  shine 
forth.  The  dominating  principle,  controlling 
and  connecting  the  threads  of  earthly  experi- 
ence, examines  the  soul.  The  mind,  naked  of 
body  and  bodily  environment,  is  brought  before 
the  tribunal  of  the  Greater  Memory. 

The  Greater  Memory  represses  and  impresses. 
It  tells  the  true;  it  speaks  the  sincerity  of  pur- 
197 


Death 

pose.  With  sinister  spirit  it  stands  as  a  Me- 
phisto  mocking  the  desire-clad  actions  of  selfish- 
ness. 

A  cold  statue,  replica  of  the  earthly  man, 
stands  in  pressing  view  before  the  disincarnate 
soul.  Writhing  in  passion,  frenzied  by  desires, 
tormented  by  the  avarices  of  flesh,  the  desire- 
man,  overcome  with  vain  feeling,  attempts  to 
embrace  the  statue,  but  it  is  lifeless.  The  pur- 
gatory of  passion  consumes  the  astral  life  as  the 
fever  of  desire  killed  the  earthly  body.  It  is 
the  instance  of  Tantalus  in  Tartarus. 

Dark  phantasms,  spectres  of  past  deeds,  are 
the  demons'  lashing  the  ignorant  soul.  Ignor- 
ance, the  arch-demon,  the  Lucifer  crushing  the 
expression  and  development  of  Spirit,  sways  the 
life  of  the  spiritually  blind. 

The  death  that  distresses  mortals  is  but  a 
trifle  in  comparison  with  the  death  that  distorts 
and  deforms  the  body  of  bliss,  bringing  it  into 
the  nameless  abyss  of  retrogression. 


198 


TKUTH. 

Is  truth  a  changing  recognition  of  underlying 
reality,  or  is  it  something  permanent  and  un- 
changeable ?  Can  the  mind  of  man  know  truth, 
or  must  the  questions  regarding  the  life  of  man 
and  the  problems  of  the  universe  ever  remain 
questions  and  problems  ?  Are  we  always  to  be 
puzzled  by  theories?  Is  there  a  final  and  an 
authoritive  answer,  or  is  reason  ever  to  delude 

lis? 

Truth,  as  it  relates  itself  to  human  knowl- 
edge, is  never  satisfying  to  the  soul.  Abstract, 
theoretical  knowledge,  is  largely  the  super- 
physical  bearings  of  the  physically-nourished 
mind. 

Truth  flees  from  us.  Though  men  madly 
pursue,  they  never  reach  the  ever  advancing 
flight  of  that  which  must  ever  be  before.  As 
the  senses  always  remain  dead  to  the  ultimate 
gratification  of  desires,  so  must  reason  ever  pur- 
sue and  vainly  pursue  that  which  is  of  reason 
and  still  beyond  it. 

Truth  is  a  known  quantity,  but  its  unknow- 
able aspects  are  infinite.    Where  then  shall  the 

soul  of  man  rest  ? 

199 


Truth 

In  the  light  of  "pure  reason"  men  are  always 
limited  by  what  they  know  rather  than  by  what 
they  do  not  know.  What  they  know  is  of  the 
studied,  tedious  efforts  of  aeon-developed  men- 
tality, counterpartner  of  the  molecular  brain. 
What  we  know  is  the  ballast  tying  to  the  mate- 
rial ground  the  soaring  kite  of  the  real  and 
truth-cognizing  mind. 

What  we  know  must  eventually  be  superseded 
by  what  is  as  yet  unknown.  The  currents  of 
thought  flood  and  flow  in  different  directions, 
but  the  currents  of  the  sea  are  only  its  motion. 
They  do  not  solve  the  "whyness"  of  the  sea. 

What  we  know  will  witness  the  day  when  it 
is  set  as  ignorance.  A  blue  curtain  rises  and 
falls.  It  is  the  curtain  of  the  ether  which  con- 
ditions the  currents  of  thought.  The  rarest  sub- 
stance is  the  physical  transmittory  medium.  As 
the  rareness  and  super-physicalness  of  life  mani- 
fest in  the  degree,  the  soul  is  placed  in  more 
direction  with  the  vibrations  of  thought,  higher 
and  more  truth-bearing  than  ordinary. 

The  flash  of  genius  does  not  have  origin  in 
the  molecular  motion  of  the  brain.     It  is  God- 
inspired  and  may  have  reaching  effects  through 
generations  to  come.     The  genius  of  a  Buddha 
200 


TrutK 

or  the  genius  of  a  Caesar  is  the  luminous  ghost 
which,  like  a  pillar  of  fire,  shows  the  path  that 
men  follow. 

iN'ow,  the  thoughts  of  a  Caesar  are  not  the 
product  of  logical  training  or  of  experimenta- 
tion or  of  observation,  but  of  the  science  of  the 
super-normal  relations  between  a  greatly  de- 
veloped consciousness  and  its  environment,  great 
in  possibilities  and  complex  in  quality  and  in 
condition.  In  other  words,  a  Ca3sar  is  a  god  in 
soul,  a  god  in  expression.  Now  was  Hercules 
greater,  though  he  was  apotheosized  as  a  na- 
tional deity? 

Truth  within  a  Csesar  manifests  in  a  Caesar's 
deportment,  life  and  action,  in  his  impression 
upon  life  as  he  finds  it  and  in  his  influence  in 
the  development  of  social  forms  and  progress. 
Truth,  above  all,  has  practical  signification,  and 
the  defeat  of  the  Gauls  was  as  much  a  manifes- 
tation of  the  power  of  truth  as  were  the  thoughts 
of  Epictetus  or  of  Zeno. 

Morality  is  embodied  in  each  and  every  phase 
of  existence,  and  the  burning  of  Nero's  palace 
had  its  place  in  the  moral  order  as  much  as  diJ 
the  teachings  of  Paul. 

For  truth  is  first  objective,  then  subjective, 
201 


Trntli 

and  it  is  the  objective  phase  that  should  be  em- 
phasized. The  objective  elements  of  truth 
manifest  not  in  creed,  but  in  conduct;  not  in 
piety,  but  in  manliness  and  in  womanliness. 

Morality  is  not  set.  What  to  one  man  is 
moral  is  a  vice  to  a  distant  brother.  Chastity  is 
the  feature  of  one  religion — the  ostracism  of 
another  religion.  Christianity  represents  the 
former,  Mohammedanism,  the  latter. 

Truth  should  be  taken  apart  from  religious 
denominationalism.  Keligion  is  not  dogma  but 
truth.  And  truth — that  is  character.  The 
character  of  a  man,  when  best  represented,  is 
his  interpretation  of  religion  and  truth. 

Arminius,  when  he  fought  legions  of  Varus, 
was  religious;  when  he  murdered  those  legions 
he  was  also  religious.  Did  not  Sri  Krishna  tell 
Arjuna  that  he  should  fight — not  because  it  is 
brutal  to  fight,  but  because  it  was  his  duty  ? 

And  in  the  pursuance  of  duty  religion  de- 
velops. What  is  this  but  Karma  Yoga,  India's 
great  method  of  reaching  the  goal  of  Becoming  ? 

We  should  do  what  lies  before  us,  not  because 

it  pleases  us,  but  because  it  is  ours  to  do.     If, 

after  we  have  retired,  a  pet  dog  or  cat  should 

cry  from  suffering  we  should  relieve  their  trou- 

202 


Truth 

ble,  not  because  we  want  to  remain  undisturbed, 
but  because  it  is  the  duty  to  help  any  being  in 
distress. 

ISTapoleon,  to  the  spiritual  eye,  was  a  moral 
force.  To  his  contemporaries  and  to  himself 
and  to  posterity  he  was  a  man  of  impulses,  of 
thought,  of  power,  of  desire  and  of  personality, 
but  in  the  law  he  was  alternately  the  scourge 
and  the  blessing  of  the  race. 

The  law  sends  a  genius  into  the  world  to  ac- 
complish some  purpose,  to  resurrect  or  erect 
some  ideal,  to  render  more  manifold  the  possi- 
bilities for  progression,  to  cause  and  to  re-cause 
the  racial  spirit  to  manifest  on  a  more  elaborate 
scale  and  into  a  field  of  greater  direction. 

The  map  of  Europe  changed  with  the  success- 
ful ambitions  of  I^apoleon.  Thousands  of  lives 
were  shaped  into  power  or  from  power  by  the 
moral  force  of  the  law  embodied  in  his  person- 
ality. 

Thus,  men  come  and  men  go,  but  the  law  re- 
mains. The  persistence  of  the  racial  character, 
its  growth  and  positiveness,  is  the  vital  aim  of 
the  law.    Personalities  are  but  instruments. 


203 


"MORITUEI  TE  SALUTAITT." 

(Those  Who  Are  About  to  Die  Salute  Thee.) 

The  gilded  purple  panoply ;  the  tiers  rise  one 
above  the  other.  A  night,  illumined  with  the 
torches  of  the  amphitheatre;  the  roar  of  starv- 
ing lions ;  the  cliatter  of  women,  the  giddy  im- 
patience of  children,  the  loud  noise  of  Bacchan- 
tians,  the  stately  presence  of  the  vestals,  the 
sombre  faces  of  the  senators,  the  august  counte- 
nance of  the  consuls  and  of  the  emperor. 

The  expanse  of  the  arena ;  the  brute  faces  of 
the  keepers ;  cruel  dominance  of  the  masters  of 
the  circus ;  the  lofty  disdain  of  Greek  slaves  and 
of  barbarian  captives. 

The  striking  of  the  gong;  the  vociferous  ac- 
claim of  the  thousands.  The  even  tread  of  the 
gladiators  whose  faces,  lighted  by  the  torches, 
seem  sinister. 

The  coming  before  the  imperial  dais ;  the  sa- 
lute, '^Vale,  Csesar,  morituri  te  salutant.''  The 
sounding  of  cymbals  and  of  trumpets.  The 
crash  and  creaking  of  chained  doors ;  the  pounc- 
204 


"Morituri  Te  Salutant" 

ing  into  the  arena  of  stealthy,  crouching  beasts 
from  the  distant  provinces  of  Africa  and  Asia. 

The  struggle  bitter  that  proved  feast  to  the 
eyes  of  the  holiday  thousands.  The  pains  of 
rending  claws ;  the  flash  of  steel ;  the  mad  roar 
of  the  beasts  mixed  with  the  savage,  blood- 
thirsting  voice  of  the  spectators,  the  shout  of  the 
fighting  gladiators  and  the  cries  and  distress  of 
the  wounded  and  dying. 

This  is  but  a  glowing  picture  of  the  ''Morituri 
Te  Salutant"  of  the  present  day. 

The  great  arena  of  economic  life.  The  mock- 
ing thousands  who  down-thumb  the  loser  in  the 
fight.  The  mocking  thousands,  concerned  in 
their  own  happiness,  who  condemn  to  a  life 
worse  than  the  gladiator's  the  man  who  cannot. 
The  slipshod  life  of  the  gladiators  of  Time  and 
Greed  who  must  fight  in  the  arena  of  poverty 
for  a  crumb.     These  are  the  victims. 

The  gladiators  of  old  fought  for  applause  and 
ambition.  But  the  economic  captive  fights  from 
despair,  encumbered  by  the  thousand  incon- 
veniences of  poverty,  and  armed  with  nothing 
but  the  desperateness  that  makes  viciousness  and 
brutality  storm  the  world. 

"Vale,  Caesar,  morituri  te  salutant."     "Hail 
205 


"Morituri  Te  Salutant" 

world.     The  suicide  who  is  about  to  die  curses 
thee." 

And  the  blood  of  the  gladiators  rose  in  praise 
to  the  Spirit  of  Eome,  but  the  blood  of  the  man 
crushed  in  the  arena  of  Money  Greed  cries  to 
the  gods  of  vengeance. 


20G 


IKSTmCT— USTTUITION— 
INSPIRATIOK 

'No  man,  not  even  the  greatest,  can  tell  you 
the  motives  and  the  impulses  of  your  mind. 
You  alone  know.  You  feel  them,  and  all  the 
sayings  of  a  psychologist  are  only  inferential. 
The  individual  doubts  not  his  feelings.  No  man 
can  argue  you  out  of  your  feelings.  In  this 
sense  follow  them  implicitly.  Of  course,  by 
these  are  meant  the  intuitional  feelings,  those 
which  are  never  wrong,  never  selfish. 

Feelings  which  impel  us  in  certain  directions 
only  appear  new.  They  appear  new  to  the  sur- 
face consciousness,  to  the  consciousness  of  this 
earth-life.  Such  feelings  are  the  voices  of  past 
experiences.  Sensations  make  us  feel  at  one- 
ness with  the  person  just  met,  or  they  make  us 
feel  unreasonably  distant — and  we  cannot  help 
following  them.  With  regard  to  a  subject  of 
which  we  have  never  previously  heard,  not  even 
in  a  previous  life,  one  will  not  feel  these  sensa- 
tions. With  regard  to  other  subjects,  known  in 
lives  past,  they  will  seem  new,  but  they  are 
readily  assimilated. 

Instinct  is  intuition  manifest  in  the  physical ; 
207 


Instinct — Intuition — Inspiration 

it  manifests  in  the  morphological  evolution  of 
new  forms  of  physical  life.  There  is  a  normal 
standard  of  physical  intuition.  Degeneracy  is 
its  debasement. 

Higher  intuition  manifests  in  the  sponta- 
neous discovery  of  truth,  in  moral  discernment, 
in  service,  in  intellectual  ardor  and  bliss,  and 
in  relating  consciousness  to  higher  forms,  and 
in  severing  its  intimate  physical  connection. 

Inspiration  and  intuition  are  the  same.  In- 
spiration, however,  is  sometimes  used  to  desig- 
nate the  intuition  coming  from  the  highest  or 
divine  planes. 

Whatever  comes  to  you  is  impersonal  in  the 
sense  that  once  it  has  been  imbibed,  it  is  others ; 
that  is,  others  receive  the  benefit.  You  become 
a  teacher  of  the  message,  either  in  word  or  by 
example,  for  intuition  is  compelling. 

There  are  two  minds.  This  science  recog- 
nizes. The  first  of  these  is  the  conscious  mind ; 
the  other  is  the  mind  that  is  not  the  conscious. 
Now  the  latter  may  be  divided  into  two  parts, 
that  which  regulates  the  functions  of  the  body 
and  that  which  reaches  out  to  the  spheres  of 
thought  and  consciousness  ungrasped  by  the  nor- 
mal mind. 

20& 


Instinct — Intuition — Inspiration 

"Now,  in  the  first  of  these,  intuition  can  never 
originate ;  in  the  second  phase  it  may  and  does. 
Intuition,  when  it  does  come,  is  an  impelling 
thought.  It  strikes  at  one  point.  As  the  intui- 
tion is  flashed  across  normal  consciousness,  it  is 
disseminated  into  various  sensations  and  into 
various  reasons  that  prompt  the  course  of  action. 

A  man  is  not  governed  by  experience.  Ex- 
perience is  only  the  habit  developed  from  the 
first  action — which  is  intuitional. 

All  intuition  arises  outside  of  the  normal  con- 
sciousness. The  thirst  for  keener  satisfaction 
of  passion  that  develops  with  greater  social  re- 
straint has  developed  and  fixed  the  vices  that  are 
common  outcasts  both  in  public  opinion  and  in 
law  which  represents  public  opinion,  both  in  the 
eyes  of  the  individual  conscience  and  in  the  eyes 
of  truth.  Vice  rises  from  the  lower  elements  of 
the  mind  that  is  not  conscious.  Witness  the 
cleverness  of  the  insane.  The  cunning  of  the 
weazel  in  securing  and  sucking  the  blood  of  its 
prey  is  physically  intuitive. 

To  make  the  distinction  clear:  let  intuition 
be  considered  as  of  psychic  origin;  instinct  as 
of  physical  origin,  and  inspiration  as  spiritual. 


THE    SUBJECT   AND    THE 
OBJECT   MIND. 

The  subject  mind  is  the  dupe  of  the  object 
mind  unless  the  latter  is  firmly  centered.  The 
experiences  of  the  object  mind  Have  potent  in- 
fluence on  the  character  of  the  subject  mind. 
The  subject  mind  is  the  funnel  through  which 
the  object  mind  comes  into  relation  with  psychic 
being;  but  the  subject  mind,  unless  properly 
educated,  receives  all  impressions  and  does  not 
distinguish,  and  the  object  mind  is  thereby 
puzzled. 

The  object  mind  is  strange.  The  subject 
mind  is  strange.  But  the  object  mind  is  less 
strange.  The  subject  mind  is  the  relief  of  the 
object  mind,  but  the  object  mind  peers  exter- 
nally and  thus  is  puzzled  with  regard  to  the  per- 
fect inflow  of  truth  from  the  subject  mind. 

The  object  mind  must  be  educated  by  reason. 
Then  there  is  no  foolishness  or  imposition  from 
the  subject  mind.  The  subject  mind  is  stronger 
than  the  object  mind,  disturbs  the  object  mind 
and  may  even  cause  it  to  become  deranged  if  the 
210 


The  Subject  and  the  Object  Mind 

subject  mind  becomes  disconnected  by  reason 
of  the  derangement  of  the  subject  mind  through 
excesses,  superstition,  and  so  forth. 

The  subject  mind  is  like  a  root;  the  object 
mind  is  like  a  tree.  The  object  mind,  however, 
depends  on  the  seed.  The  subject  mind  is  the 
life  of  the  object  mind.  The  object  mind  is  too 
much  concerned  with  objective  things.  If  the 
object  mind  ceases  its  persistent  externalization 
and  gazes  inward,  it  beholds  the  all-branching 
subject  mind. 

The  subject  mind  is  the  all-including  mind. 
First  it  appears  as  a  small  shoot,  manifesting 
a  much  conditioned  personality.     That  is  the 
beginning  of  the  evolutionary  course.     Then  it 
develops  and  develops  and  increases  the  com- 
plexity and  uniformity  of  the  subject  mind. 
Then  the  object  mind  becomes  stouter  in  self- 
assertion,  developing  strong  individuality  and 
assuming  greater  conscious  and  social  responsi- 
bilities.    The  subject  mind  increases  and  in- 
creases, more  and  more  objectifying  itself,  until 
its  projection  loses  sight  of  its  origin  and  con- 
cerns itself  solely  with  the  phenomena  of  ob- 
jective existence. 

The   ramifications   of  the  object  mind   are 
211 


The  Subject  and  tlie  Object  Mind 

founded  in  the  basic  subject  mind;  they  are. 
rooted  in  the  foundation  of  that  which  reaches 
beyond  time  and  is  unconditioned  by  spaces. 
It  is  established  in  self-sufficiency  by  reason  of 
the  permanent  and  persistent  existence  of  the 
subject  mind. 

When  the  soul  commences  to  realize  the  ex- 
haustless  mine  of  intelligence  beneath  the  con- 
scious area,  it  expands  into  wider  avenues  of 
consciousness  and  embraces  a  greater  and  more 
extensive  field  of  potential  manifestation. 

The  higher  mind  can  be  so  directed  as  to  be 
of  positive  assistance  in  the  development  and 
comprehension  of  the  object  mind.  The  object 
mind  is  dependent  upon  the  subject  mind  for 
the  better  and  speedier  evolution  of  its  develop- 
ing faculties. 

The  object  mind  is  assisted  in  this  direction 
when  it  studiously  informs  itself  of  those  truths 
that  pertain  to  the  soul,  and  by  conforming  in 
conduct  to  the  newer  and  spiritual  knowledge. 
Every  man  must  discover  the  Path  for  himself, 
and  this  Path  is  chosen  when  the  mind  has  at- 
tained to  a  certain  discrimination  between  the 
things  that  work  ignorance  and  the  things  that 
make  for  greater  unfoldment  of  soul. 
212 


The  Subject  and  tlie  Object  Mind 

Thus  right  living  and  right  thought  and 
speech  are  of  invaluable  assistance  in  forming 
a  well-connected  medium  of  transmission  be- 
tween the  subject  and  the  object  mind. 

The  deepest  spiritual  wisdom  hinges  upon  the 
performance  of  ordinary  truth  as  it  is  delivered 
to  man  in  the  scriptures  of  the  world. 


213 


PKEGNANT   TEUTHS. 

Enquire!  What  is  the  motive  prompting? 
■Are  jou  sincere,  or  are  you  merely  a  pass-timer, 
merely  a  player  with  priceless  treasures  of  su- 
perlative truth?  Be  candid.  Seek,  but  seek' 
with  the  mind  directed  to  the  fulness  of  the 
light  of  Surya  (the  Sun-God). 

The  wheels  move,  and  with  their  revolving 
the  cycles  of  time  begin  and  end.  It  is  an  in- 
finite illusion.  Open  the  eyes.  Gaze  into  the 
firmament.  You  see  the  blue.  In  reality  the 
color  does  not  exist.  It  is  a  myth.  The  colors 
of  existence,  too,  are  mythical.  It  is  all  a  deep 
s^Tubolism.  The  glory  and  the  light  of  the  ex- 
ternal manifest  the  glory  and  the  light  of  the 
immortal  and  imperishable  soul. 

A  great  teacher  said:  ''This  universe  is  a 
myth.  The  truth  can  be  summed  in  two  words. 
Brahmasatyam,  Jaganmythya."  Translated, 
these  words  mean  that  Brahman  or  the  Spirit- 
ual Principle  is  alone  real,  and  that  the  world  is 
unreal. 

We  live  within  the  omnipresent,  all-time  ocean 
of  truth.     Purify  the  mind.     Then  it  becomes 
2U 


Pregnant  Truths 

a  proper  conduit  for  the  inbreathing  of  Gocl. 

These  worlds,  thought,  relative  truth,  time 
and  life  are  nominal.  Even  the  highest  truth 
succumbs  to  the  highest  consciousness — the  con- 
sciousness of  Brahman.  Said  the  Rishis  of  old, 
and  with  intensity  of  soul  did  they  express  it: 
^'All  is  evanescent.  Wherein  doth  the  soul  jSnd 
truth  ?  In  the  senses  ?  The  body  dies  and  dis- 
integrates. In  the  mind  ?  That,  too,  is  a  wheel 
of  change.  In  the  spirit  of  God  slumbers  the 
Infinite  and  the  True. 

Yoga  is  the  same  in  significance  as  religion. 
The  Latin  verb  from  which  the  Latin  noun  re- 
ligion is  derived  means  to  bind  back  or  to  re- 
bind.  Yoga  is  the  Sanscrit  noun  for  union. 
'Now,  the  final  aim  in  life  is  the  re-binding  of 
the  soul  to  the  Dominant  and  the  Highest.  By 
yoga  we  reunite  the  soul  with  the  Highest  Bliss. 
All  exists  within  the  soul.  Within  the  depths 
of  Being  reside  the  cognition  of  time,  space  and 
form  and  the  spiritual  principle  through  which 
these  are  manifested  and  developed.  Useful  and 
ornamental  as  tinsels  to  relative  development, 
they — the  things  of  time  and  form — are  to  be 
discarded  when  the  spiritual  Self  takes  His 
abode  within  the  heart. 
215 


Pregnant  Truths 

The  center  is  nowhere.  The  lines  are  the 
phantasms  of  phenomenal  growth  and  repro- 
duction. It  is,  to  all  appearances,  a  meaning- 
less cycling  into  indefinite  directions,  disconnect- 
ed and  indescribable,  pointing  nowhere,  mean- 
ing nothing.  A  dream.  Avidya.  Ignorance. 
Why  should  the  scientists  and  the  sages  differ  ? 
In  the  spiritual  extreme,  there  is  no  law,  nor 
truth,  for  laws  and  the  changing  formulas  of 
truth  are  as  relative  as  the  things  that  are 
blindly  impelled.  If  the  truth  is  seen,  law 
fails  and  all  the  forms  of  both  truth  and  ignor- 
ance— for  even  these  are  degrees  of  nothing- 
ness.    It,  the  everlasting  Self,  alone  is. 

Where  law  is,  bondage  exists.  Self  is  above 
all.    This  universe  is  in  every  sense  a  myth. 

The  Truth,  in  its  wide  circle,  encycling  the 
cycling  of  existence,  crushes  the  serpent  of  error. 
The  soul  that  does  not  believe  in  the  Omnipres- 
ent Truth  is  doomed,  for  blind  men  are  led  by 
the  blind,  and  the  spirit  of  darkness  is  a  void 
of  nothingness,  and  nothing  are  those  who  labor 
in  darkness. 

The  Spirit  manifests  in  the  Greater  Memory, 
in  talents  and  faculties,  in  opportunities  and 
successes,  in  aspiration  and,  above  all,  in  realiza- 
216 


Pregnant  Truths 

tion.  The  goal  is  far  distant,  yet  the  star  of 
hope,  the  light  of  devotion  and  the  Sun  of 
Truth  make  the  path  easy,  and  they  brighten 
the  way. 

A  man  is  a  man  and  walks  the  ways  of  men. 
An  animal  body.  A  mind,  fortified  by  omni- 
potence, and  a  soul  aflame  with  the  fire  of  Di- 
vineness.     The  warp  and  the  woof  weave. 

Though  children,  we  have  the  responsibilities 
of  gods,  for  the  influence  of  our  lives  are  not 
bound  by  space  or  by  time.  This  thought  should 
lend  decision  to  character  and  formulate  the 
truth  into  every  word,  thought  and  deed. 

Of  all  that  remains  the  sum  is  character. 
Man,  remember  thy  deeds  for  they  pursue  thee 
even  though  the  soul  flees  centuries  before  the 
result. 

This  universe  is  first  of  all  a  universe  of 
thought-combinations.  Matter  is  a  secondary 
consideration.  It  is  the  materialization  of 
thought  or  of  desire  which  is  also  a  mode  of 
thought.  Thoughts  that  you  think,  thoughts 
that  you  voice,  thoughts  that  you  affect  in  con- 
duct, are  bonds.  These  are  the  only  heaven  and 
hell— they  are  YOU. 


217 


THE  APPEAL  OF  MYSTICISM. 

In  the  hidden  depths  of  the  background  of 
conscious  life  is  a  profound  sense  and  reverence 
of  the  mystical.  The  soul  is  naturally  inclined 
to  it.  Something  voices  the  truth  that  the  whole- 
ness of  life  is  not  revealed  in  its  surface  expres- 
sion, but  this  expression  changes  and  changes 
and  will  ever  change,  and  that  the  underlying 
basis  of  these  changes  consists  in  the  immutable 
support  of  the  infinitely  possible  that  contin- 
ually manifests  itself  in  the  new  and  the  more 
evolved. 

Men  are  miserably  bound  by  the  senses.  They 
cannot  reach  out  beyond  an  extremely  limited 
boundary  of  feeling  and  sense  observation.  Be- 
yond the  experiences  of  the  senses  and  beyond 
their  objects  is  the  Infinitely  Beyond.  That 
Infinitely  Beyond  appeals  to  us  through  the 
mystical  sense. 

To  cultivate  the  mystical  sense  we  must  en- 
deavor to  appreciate  the  truth  that  permeates  all 
space  and  all  time,  and  realize  in  so  far  as  it 
is  possible,  that  truth  in  our  daily  conduct  and 
218 


The  Ajipeal  of  Mysticism 

impress  it  on  our  daily  environment.  That  de- 
velops a  super-sensuous  vision  of  truth  and 
makes  the  soul  cognizant  of  the  realities  be- 
neath and  beyond  the  surface  appearance  of 
things. 

The  Infinitely  Beyond  is  the  Absolute  Exist- 
ence including  temporal  existence.  That  Abso- 
lute Existence  has  been  variously  named ;  above 
all  it  has  been  called  God.  The  ideal  to  be 
translated  into  conscious  value  is  that  this  Ab- 
solute Existence  is  one  and  identical  with  its 
finite  manifestations,  one  and  identical  with 
every  soul  from  the  lemental  and  atomic  to  the 
human  and  the  super-human. 

Eealizing  this,  Life  itself  is  realized. 


219 


KAKMA  EELATIONS. 

Karma  relations  are  indeed  few.  A  Karma 
relation  is  one  primevally  bound  to  another, 
having  an  identity  of  spiritual  essence,  with 
the  same  evolutionary  drift  and  with  the  same 
ultimate  destiny  of  finding  each  other  when  the 
mind  of  one  has  strayed  into  some  devious  path. 
Just  as  a  planet  is  intimately  related  to  its  des- 
tiny, so  a  Karma  relation  is  bound  to  its  mate. 
But,  in  the  very  final  sense,  there  is  but  one 
Karma  relation,  the  spiritual  affinity.  These 
find  their  ultimate  union  in  the  realization  of 
a  same  and,  to  them,  supreme  ideal. 

Others  are  Karma  relations,  but  only  relative- 
ly so  because  they  come  but  to  go  and  to  come 
again  and  to  go  until,  at  length,  the  develop- 
ment of  one  overlaps  the  development  of  the 
other,  and  then  their  relations  and  sympathy 
end.  By  sympathy,  emotional  sympathy  is  not 
meant,  but  the  sympathy  of  necessity. 

Those  who  come  into  our  lives  we  may  never 
wish  to  have  come  again.  Fate  changes  the 
mind's  relations.  Where  first  pleasure  and  sen- 
220 


Karma  Relations 

timent  were,  there  later  comes  a  loosening  of  all 
ties.  When  a  woman  or  a  man  are  through  with 
their  loves,  they  mock  them.  Wide  breaches  of 
feeling  distance  them.  When  one  has  outgrown 
surroundings,  the  people  who  know  him  fail  to 
understand.  They  manifest  on  different  planes 
of  thought  and  expression.  Socrates  was  widely 
separated  from  Xanthippe.  And  a  marriage  of 
the  body  or  a  union  through  physical  or  mental 
proximity  is  not  Karmic  or  spiritual  in  the 
absolute  sense.  As  one  changes  his  clothes  with 
the  fashions,  so  one  changes  his  friends  and  re- 
lations with  the  changing  fashions  and  needs  of 
the  mind.  Behold  life !  Just  as  one  may  put 
a  garment  off  for  several  days  or  for  a  season, 
and  then  puts  it  on  when  the  time  demands  it, 
so  the  individual  Self  changes  its  friends  and 
relations;  but  sometimes  it  renews  experiences 
of  past  seasons.  And  as  sometimes  men  wear 
certain  clothes  because  they  have  none  other,  so 
often  souls  come  together  through  necessity,  and 
as  sometimes  men  complain  of  their  poverty,  so 
sometimes  they  complain  of  their  friends  and 
relations. 

When  the  goal  is  reached,  then  is  there  Kai- 
valya,  isolation.     All  Karma  having  passed,  all 
221 


Karma  Eelations 

relative  conditions  and  connections  also  pass. 
In  this  sense  every  soul  stands  isolated,  for  the 
Spirit  is  One,  not  many,  nay,  not  even  two. 

You  may  compare  human  relations  in  this 
way:  when  two  persons  are  absorbed  by  one 
ideal,  it  is  the  ideal  which  lives  and  the  person- 
alities are  mythical.  There  are  loves  that  en- 
dure for  a  time  and  then  break  upon  the  shores 
of  times.  When  overcome  with  the  passing  feel- 
ing of  passion,  men  and  women  swear  away 
their  souls,  and  later  they  laugh.  But  when 
"She"  comes  then  is  there  true  love.  So  all 
friends  and  relations  are  Karmic  in  the  degree, 
sometimes  the  degree  being  intense  and  endur- 
ing from  lives  to  lives,  but  there  is  but  one  real 
bride  to  each  lover,  but  one  real  mate  to  each 
soul. 

In  the  case  where  a  man  and  a  woman  sepa- 
rate, the  man  is  not  a  Dante,  nor  the  woman  a 
Beatrice;  that  is,  the  woman  does  not  compose 
the  man's  highest  ideal,  nor  is  the  man  a  Dante 
in  depth  or  rareness  of  feeling. 


222 


some  thoughts  on  ak 
understajstding  of  life. 

Life  is  not  a  matter  of  intellectual  perception, 
but  of  conscious  experience.     There  are  hun- 
dred-fold occasions  when  we  cannot  express  feel- 
ing in  intellectual  terms,  owing  to  the  poverty 
of  language  and  for  the  fact  that  educated  feel- 
ing transcends  reason.     It  is  the  refinement  of 
feeling  rather  than  the  perfection  of  the  things 
of  thought  to  which  life  tends.     Feeling  is  the 
determining  and  actual  medium  in  all  percep- 
tion.     Understanding   and   sympathy  between 
friends  is  emotional  rather  than  rational.     It 
is  founded  on  educated  sensibilities  rather  than 
on  any  critical  analysis  of  character.     One  can 
never  explain  feeling,  yet  he  is  more  certain  of 
what  he  feels  than  of  what  he  thinks.     Feeling 
is  a  higher  expression  of  consciousness.     Phil- 
osophers say  that  consciousness  can  be  extended 
beyond  ordinary  rational  perception.     Reason 
is  also  an  expression  of  consciousness,  but  it  is 
slow   and   ponderous   in  comparison  with  the 
higher  intuitions  of  feeling. 
223 


Some  Thoughts  on  an  Understanding  of  Life 

Feeling  is  instantaneous,  direct,  invariably 
true  and  infallible.  Keason  infers,  but  what  we 
feel  is  conditioned  by  positive  experience.  It 
is  a  spontaneous  discernment  of  the  object  or 
quality  recognized.  Feeling  acts  in  a  higher  de- 
gree on  the  mental  plane.  Kegularly  it  acts  on 
the  plane  of  desire,  but  when  desire  is  elevated 
beyond  the  physical  and  selfishly  emotional, 
when  it  rises  to  the  mental  and  spiritual  planes, 
then  feeling  is  the  best  and  most  immediate 
avenue  for  personal  progression.  Feeling, 
when  controlled,  is  the  easiest  and  most  direct 
of  the  paths  that  lead  the  personal  to  the  feet 
of  the  super-personal  Self. 

A  great  spiritual  teacher  of  the  century  past 
said  that  the  present  age  was  the  time  and  the 
opportunity  for  the  unfoldment  of  the  spirit 
through  the  emotions.  Feeling,  properly  di- 
rected, is  the  highest  possible  manifestation  of 
the  soul,  for  then  it  is  divine.  Feeling  and  the 
value  of  feeling  are  found  in  the  method  of 
direction.  Fire  may  burn  a  child,  but  with  fire 
one  can  also  cook  food.  Similarly  with  feeling. 
Feeling  may  degrade  or  upbuild,  as  the  currents 
of  its  direction  are  improperly  or  properly  chan- 
nelled. Selfishness,  for  example,  causes  many 
224 


Some  Tliouglits  on  an  Understanding  of  Life 

to  seek  happiness  at  the  expense  of  the  comfort 
and  welfare  of  others,  but  selfishness  may 
cause  the  mother  to  sacrifice  herself  for  her 
child  and  prompt  the  sinner  to  abandon  his 
ways  because  such  abandonment  would  serve  his 
very  highest  interests. 

In  the  circumstances  of  individual  life  it  is 
wise  to  strengthen  the  idea  that  the  true  under- 
standing of  life  is  ever  associated  with  pain. 
It  requires  the  greatest  moral  courage  to  take 
this  position.     Yet,  when  one  pauses  to  reflect 
on  the  central  truths  and  the  evolutionary  facts 
of  his  moral  and  mental  development,  he  comes 
to  an  intimate  appreciation  of  the  uses  of  strug- 
gle and  pain.     Painful  experiences  mould  the 
personality  into  a  nobler  cast.     The  dross  of 
superficiality   is   removed    and   the   individual 
possesses  the  unalloyed  ore  of  personal  growth. 
Pain  is  something  from  which  we  flee  in  ter- 
ror, yet  it  relentlessly  pursues  us  until  the  par- 
ticular lesson  it  wishes  to  instil  is  learned  at 
the  particular  time   and   under  the  necessary 
environment.     The  existence  of  the  law  of  com- 
pensation manifests  in  its  divinely  exact  jus- 
tice.   We  must  accept  as  inevitable  and  impera- 
tive the  facts  of  life  as  we  come  into  relation 


Some  Thoughts  on  au  Understanding  of  Life 

with  them,  neither  falsely  enthusing  when  they 
flatter  us,  nor  becoming  unreasonably  despond- 
ent when  they  are  against  us.  The  spirit  may 
live  in  conformity  with  nature  as  it  obeys  nat- 
ural laws,  and  natural  laws  include  spiritual 
laws.  Truth  manifests  irrespective  of  person- 
ality, and,  in  this  sense,  actualizes  its  decrees 
in  the  affairs  of  men  with  unequivocal  impar- 
tiality. And  if  a  man  complains  of  the  drift  of 
his  fortunes  he  is  as  unjust  to  himself  as  if  he 
should  deny  rational  truth,  though  it  stand 
patent  and  irrefutable. 

Our  environment  and  the  innumerable  cir- 
cumstances and  accidents  of  our  lives  already 
exist  in  the  foreshadowings  of  the  subconscious 
personality  which,  like  a  magnet,  draws  those 
facts,  both  mental  and  physical,  to  itself  that 
are  congenial  to  its  individual  nature.  Thus,  in 
determining  the  apparent  injustice  of  any  fea- 
ture or  phase  of  personal  life,  the  individual 
must  penetrate  the  folds  of  sophism  and  dis- 
cover the  outward  fact  as  related  to  and  born  of 
inner  selfishness. 

The  sage,  giving  an  accidental  importance  to 
the  ephemeral  incidents  of  bodily  life,  remem- 
bers the  persistence  of  character  and  so  devotes 
226 


Some  TLouglits  on  an  UiiJorstanJing  of  Life 

himself  iu  all  experiences  that  from  them  he 
may  reap  a  larger  place  in  the  scale  of  being. 
The  end  and  purpose  of  this  bodily  life  is  to 
undergo  uneven  experiences  that  from  the  un- 
evenness  of  pleasure  and  pain  the  happy  state 
of  spiritual  equilibrium  may  be  had.  The  mo- 
tive principle  of  the  spiritual  ideal  is  the  de- 
velopment of  high  mental  and  emotional  atti- 
tudes that  may  work  for  the  ultimate  manifes- 
tation of  the  divinity  within  the  depths  of  man- 
hood and  womanhood.  The  integration  of  a 
spiritual  consciousness  is  attained  through  the 
disintegration  of  a  lower  mental  and  emotional 
consciousness.  In  other  words,  the  world  of  the 
senses  must  give  way  to  the  world  of  mental 
realities  and  spiritual  truth.  The  evanescent 
pleasures  of  passion  and  desire  must  recede  be- 
fore the  oncoming  of  the  joys  of  the  mind  and 
the  bliss  of  the  spirit. 

This  is  an  age  of  blindest  materialism  when 
the  forces  of  the  senses  build  high  the  fabric  of 
social  convenience  and  material  advancement. 
But  the  climax  has  been  reached  in  ages  pre- 
vious to  this.  The  havoc  of  rawer,  cruder  and 
barbarous  influences  annihilated  the  social 
status  of  ancient  Eome.  So,  in  the  due  course 
227 


Some  Thoughts  on  an  Understanding  of  Life  ' 

of  the  conflict  between  the  retrogressive  and  the 
progressive  units  of  evolution,  the  time  will 
come  when  the  highest  levels  of  present  social 
development  must  lower  before  the  tempestuous 
onrush  of  more  vital  and  more  active  and  evo- 
lutionary things  to  come  and  to  be  realized  in 
the  future.  Experiences  change.  The  soul 
alone  persists. 

Life  is  something  far-reaching  in  opportu- 
nity. It  admits  of  the  widest  variations  of 
good  and  of  evil,  ^o  matter  how  deep  the 
abyss  into  which  a  soul  may  have  fallen,  the 
ascent  can  be  made,  and,  in  very  fact,  must  be 
made,  for  the  urge  impels  and,  if  its  more  gentle 
whisperings  are  not  heeded,  it  violently  compels. 
It  is  good  to  see  the  realities  of  life  in  their 
truest  and  existing  proportions.  We  must  be- 
come the  spectator  of  the  things  that  affect  us, 
and  not  confusedly  identify  ourselves  with 
them.  We  must  get  out  of  the  perspective,  so 
that  we  can  get  a  fair  and  exact  view  of  the 
spiritual  background  of  our  life  and  impartially 
judge  its  shifting  scenes.  Then  the  day  of  life 
is  unclouded,  for,  seeing  things  in  their  reality, 
we  are  not  overcome  by  their  surface  presenta- 
tion. There  is  a  moral  manifestation  of  truth 
228 


Some  Thoughts  on  an  Understanding  of  Life 

in  onr  lives  and  it  rises  or  falls  in  the  degree. 
Disciplining  the  mind,  the  feelings  and  the 
will  so  that  they  are  more  convincing  and  truth- 
bearing  we  come  to  the  practical  relations  of  the 
spiritual  life  which  all  are  capable  of  express- 
ing if  their  ideals  are  right  and  if  their  pur- 
poses are  firm.     That  spiritual  life  is  the  real 
life.     It  is  that  real  life  which  we  must  pro- 
nounce, for  that  is  permanent.    It  is  the  truth. 
It  disseminates  goodness  and  strength  and  virtu- 
ous desire.    It  instils  the  longing  to  expand  into 
the  greater  orders  of  life,  to  overcome  the  nar- 
rowness and  the  falseness  and  the  nothingness  of 
the  life  prompted  by  the  material  desire  to  ac- 
quire and  to  gain  and  to  continue  to  acquire 
and  to  gain.     The  saddest  fact  in  the  life  of 
many  an  individual  is  his  utter  lack  of  discrimi- 
nation between  the  things  that  develop  the  real- 
ity of  the  soul  and  the  things  that  cloud  that 
reality. 

An  understanding  of  life  is  best  had  through 
a  perfect  Self  consciousness,  a  consciousness 
that  reaches  and  discovers  something  immortal 
beyond  this  shifting  mortality,  a  permanent  ego 
beyond  this  changing  personality,  an  eternal  and 
everlasting  Self  supporting  and  encouraging  the 
229 


Some  Thoughts  on  au  Undcrstauding  of  Life 

spiritual  aspirations  of  this  lower  self.  This 
consciousness  is  gained  through  persistently  de- 
siring it,  through  earnestly  praying  for  the  light 
that  penetrates  the  densities  of  material  igno- 
rance and  floods  the  soul  with  the  spiritual 
vision  that  enables  it  to  grasp  facts  and  verities 
deeper  and  truer  and  more  real  than  the  phe- 
nomena of  fleeting  mortal  existence. 


THE  END 


Psychic  Control 

Through    Self 

Knowledge 

By     WALTER     WINSTON      KENILWORTH 

An   elaborate    and    exhaustive   work   upon  the  Phil- 
osophy of  Being,  written  for  those  who 
would  gain  control  of  their 
psychic  powers. 

Svo.  Cloth,  $2,00,  postpaid. 


U/ 


1 


Address, 

R.  F.  FENNO  &  COMPANY 
18  EAST  17th  STREET.  NEW  YORK 


PSYCHIC  CONTROL 

"A  book  of  three  hundred  and  forty  pages  of 
living  truths." — Universal  Republic. 

"A  book  that  should  interest  a  large  class  of 
readers  who  like  research  into  the  subtler  forces 
of  nature  and  the  abtruse  working  mind  and 
spirit." — Banner,  Nashville,  Tenn. 

"The  author  emphasises  the  need  of  a  practical 
creed  that  shall  m.ake  the  soul  conscious  of  real- 
ities which  have  heretofore  been  believed." — The 
Bookman. 

"The  depths  of  the  soul  are  touched  by  the 
apostleship  of  a  newer  philosophy." — The  Times, 
Louisville,  Ky. 

"The  knowledge  of  what  constitutes  the  im- 
mortal self  of  each  animate  and  inanimate  being 
is  set  forth." —  Press,  Pittsburgh,  Pa. 

"Here  we  have  a  thoughtful  elaboration  of  the 
principles  generally  taught  in  what  we  recognize 
as  the  new  school  of  Philosophy." — The  Public. 

"In  his  descriptive  writings  the  author  has 
struck  the  spiritual  chord  of  the  world's  deepest 
philosophies" — Richard  G.  Badger,  Esq.,  in  Poet 
Lore. 

"As  water  purifies  the  physical  instrument  of 
the  soul,  so  the  mind  is  purified  by  adherence  to 
the  tenets  of  the  individual  conscience."  —  The 
Club  Fellow. 

"This  is  a  study  of  the  mental  and  spiritual 
control  through  self-knowledge,  and  as  such  a  con- 
tribution to  the  literature  of  New  Thought." 
Democrat,  Little  Rock,  Ark. 

"The  knowledge  of  what  constitutes  the  im- 
mortal soul  of  each  animate  and  inanimate  being 
is  set  forth  in  a  way  that  leaves  an  indelible  im- 
pression upon  the  mind.' — The  Despatch,  Phila- 
delphia, Pa. 

"Those  who  have  a  fancy  for  the  occult  will 
be  interested  in  'Psychic  Control  Through  Self 
Knowledge.*"  Sunday  States,  New  Orleans,  La. 


PSYCHIC CONTROL 

"An  earnest  attempt  to  present  a  system  of 
thought  and  a  method  for  the  development  of  the 
spiritual  faculties." — Inter-Ocean,  Chicago,  111. 

"Mr.  Kenilworth's  work  is  fertile  in  thought- 
fulness  of  the  subjects  treated,  and  cannot  fail 
of  being  highly  commended  by  the  constantly- 
increasing  investigators  of  the  psychic  philosophy." 
Courier,  Boston,  Mass. 

"Walter  Winston  Kenilworth  emphasises  the 
need  of  a  practical  creed  and  system  of  self- 
knowledge."i^/arn-Z)^a/^r,  Cleveland  O. 

One  of  the  most  important  of  recent  contri- 
butions to  the  metaphysical  literature  of  the  New- 
Thought,  and  emphasizes  the  need  of  a  practical 
creed  founded  on  a  better  understanding  of  the 
spiritual  self." — Press,  Philadelphia,  Pa. 

*Tt  is  doubtless  a  very  fine  thing;  like  a  star, 
the  light  of  which  has  not  yet  reached  the  earth, 
the  multitude  cannot  appreciate  it." — News  and 
Courier,  Charleston,  S.  C. 

"This  book  is  a  tribute  to  the  spirit  of  the 
age,  a  spirit  of  better  values,  higher  sympathies, 
a  deeper  recognition  of  death  and  a  more  ex- 
tensive spiritual  perspective." — American,  Balti- 
more. 

"The  great  principal  which  has  been  emphasized 
is  that  morality  is  the  medium  through  which  the 
deepest  psychic  and  spiritual  consciousness  is 
obtained." — Age-Herald,  Birmingham,  Ala. 

"The  spiritual  consciousness  which  corresponds 
with  spiritual  knowledge  is  shown  to  be  intimately 
identified  with  a  moral  consciousness." — Tribune, 
Minneapolis,  Minn. 

"Psychic  Control  Through  Self-Knowledge^ 
emphasizes  the  need  of  a  practical  creed  and 
system  of  self-knowledge." — Plain-Dealer,  Cleve- 
land, Ohio. 

"New  religions,  new  systems  of  thought,  new 
systems  of  philosophy  are  turning  the  tide  of 
spiritual  unrest  from  the  orthordoxy  of  past 
ages.  The  profound  discoveries  of  modern  sci- 
lence  are  forming  into  a  new  basis.     Then  he 


PSYCHIC  CONTROL 

strikes  the  keynote  of  his  work— Faith  is  giving 
way  to  knowledge." — The  Herald,  New  York. 

"The  author  of  this  book  writes  the  lines  of 
what  is  called  'new  philosophy.'  He  takes  a  broad 
view  of  the  problems  of  life  and  shows  the  in- 
timate connection  between  the  spiritual  connection 
which  corresponds  with  spiritual  knowledge  and 
a  moral  consciousness.  The  book  is  interesting 
and  instructive."— M^fa/)/i3'^/ca/  Magazine. 

"The  object  is  to  show  that  realization  of  the 
spirit  within  is  the  goal  of  spiritual  effort,  psychic 
control  is  the  direct  method  of  approach  and  mor- 
ality is  the  medium  through  which  the  deepest 
psychic  and  a  spiritual  consciousness  is  evolved." 
Chronicle,  San  Francisco. 

"How  we  can  gain  psychic  control  through  self- 
knowledge  is  the  theme  here  exploited.  Mr.  Ken- 
ilworth  argues  that  self-knowledge  must  be  estab- 
lished in  consciousness.  Man  has  in  himself  a 
reservoir  of  latent  energy  upon  which  he  is  at 
liberty  to  draw,  but  which  he  puts  to  slight  ac- 
count. ^  Mr.  Kenilworth  would  help  man  to  it's 
use." — Detroit  Free  Press. 

"This  is  a  psychological  and  philosophical  study. 
The  author  departs  from  the  orthodox  conceptions 
of  religion  and  the  soul's  relation  to  God.  If 
you  are  orthodox  and  wish  so  to  remain,  let  the 
volume  alone.  If  you  believe  faith  is  giving  away 
to  knowledge,  here's  a  book  you  want."— AT^w^, 
Galveston,  Texas.  ^  .     .      ,. 

"The  author  has  taken  Solon's  dictum  Know 
Thyself,  as  his  theme,  but  has  handled  it  in  a 
manner  which  would  have  been  impossible  in  the 
days  of  the  Greek  philosophers.— It  is  a  call  to  in- 
dividualism as  "against  the  modern  socialistic 
spirit."— 5oofe  News  Monthly. 

"The  book  is  one  of  an  increasing  number  of 
works  showing  the  tendency  to  break  away  from 
the  old  established  forms  of  theology,  to  teach 
mankind  to  become  conscious  of  his  soul  and  to 
take  issue  with  the  old  orthodox  assertion  'be- 
lieve and  ye  shall  be  saved."— .^w^rtcaM,  New 
York. 


PSYCHIC CONTROL, 

"The  purpose  of  this  excellent  book  is  not  to 
teach  control  of  others,  but  control  of  self;  and 
it  deals  with  principles  rather  than  methods.  The 
value  of  this  book  is  far  beyond  that  of  mere  'psy- 
chic' uses  of  the  mind.  The  Birthright  of  the 
Soul'  is  a  chapter  that  well  represents  the  refresh- 
ing energy  of  thought  which  constitutes  the  help- 
ful philosophy  of  this  hook."— Bible  Review. 

"There  is  so  much  fakery  and  quackery  being 
laid  before  ignorant  and  unsuspecting  readers 
these  days  under  the  titles  of  'psychic'  this  and 
'psychic*  that,  that  the  very  name  of  this  book 
gives  rise  to  dark  suspicions  in  the  mind  of  the 
reader.  And  yet  there  is  no  quackery  evident  in 
this  volume.  It  is  apparently  the  work  of  an 
earnest  and  sincere  man." — Telegraph,  Phila- 
delphia, Pa. 

"He  has  made  an  extremely  readable  book,  in 
which  the  influence  both  of  theosophy  and  of 
new  thought  is  visible."— Globe,  Boston  Mass. 

"This  volume  is  the  result  of  deep  research, 
much  study,  an  indefinite  amount  of  thought, 
coupled  with  a  primary  understanding  of  the  sub- 
ject acquired  through  years  of  labor.  It  is  above 
else  a  book  for  the  thinker,  a  volume  that  must 
be  studied  and  analyzed  before  it's  true  worth  be- 
comes manifest." — The  Reporter,  Waterloo,  Iowa. 

"A  very  lucid  exposition  of  the  theory  of  evo- 
lution, of  spiritual  truths,  and  the  attainment  of 
the  higher  self.  The  author  sees  clearly  the 
need  of  the  individual  for  a  practical  creed  and  a 
more  definite  knowledge  of  soul  forces.  It  is  a 
plea  for  the  consciousness  of  soul  and  a  spiritual 
understanding  of  self.  It  is  a  well  written  and 
clear  analysis  of  a  subject  that  is  steadily  gaining 
in  interest." — Miscellaneous. 

"A  philosophical  work  of  great  value,  teaching 
how  to  become  conscious  of  one's  soul,  and  by 
cultivating  morality  and  things  spiritual,  to  de- 
velope  all  the  highest  capablities  of  self.  Gently 
but  firmly  he  leads  the  reader  up  the  steps  of 
self-knowledge.  To  the  mind  who  strives  to 
understand,  there  first  comes  inspiration,  and  then. 


PSYCHIC  CONTROL 

an  all  pervading  peace.  No  one  should  attempt 
to  study  more  than  one  chapter  at  a  sitting,  for 
the  pages  are  literally  packed  with  meaning,  which 
is  best  assimilated  by  degrees.  The  word  paint- 
ing is  rarely  beautiful." — The  Times-Union,  Al- 
bany, N.  Y. 

"Table-turning,  thought  reading,  crystal  gazing, 
clairvoyance,  ghost-raising  and  such  like  diver- 
sions are  at  present  so  much  in  favor  with  the 
frivolous  that  it  may  be  proper  to  offer  a  word 
of  warning  about  Mr.  Walter  Winston  Kenil- 
worth's  book.  Psychic  Control  Through  Self- 
Knowledge,  and  those  who  hope  to  find  any  in- 
formation here  about  the  transference  of  thoughts 
or  the  shifting  of  furniture  will  be  grievously  dis- 
appointed. By  psychic  control  Mr.  Kenilworth 
means  the  control  of  desires  with  the  amelioration 
of  conduct  and  the  refinement  of  physical  and 
mental  vibration." — The  Evening  Sun,  New  York. 

'This  is  a  very  interesting,  instructive  and  up- 
lifting work,  written  in  the  author's  well  known 
style.  All  will  find  some  new  truth  in  this  book, 
and  there  are  none  but  whom  will  receive  in- 
struction and  benefit." — Voice  of  the  Magi. 

"In  the  author's  power  to  perceive  relations,  to 
:;^rasp  the  occult  truth  embodied  in  an  object  or  a 
phenomenon,  to  recognize  truths  pertaining  to  the 
unseen  realm  and  to  the  inner  life,  and  to  lay  the 
same  before  others  with  clearness,  originality  and 
convincing  power,  one  is  continually  reminded  of 
Emerson.  One  closes  it  marveling  at  the  heights 
which  a  soul  has  reached  that  can  put  forth  a 
work  like  this." — ^L.  Frances  Estes  in  The  Oc- 
cident, 


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